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Digitized by the Internet Archive 

in 2014 

January 1987 


Vol. 101, No. 1 

Epiphany— Phos hilaron breaks forth 

Wise Man 

A Meditation 

by Agnes McDonald 

Of course 

we were late arriving, our choice 

in part, but was it not 

worth the delay, nights of fishing 

skies with slenderest instrument, 

the flaming stellar novice you have heard of 

ripe for charting and our linear wisdom. 

You see, it seemed displayed especially for us, 

this spectacle, the old celestial order 

breaking down before our eyes. 

Is it not a fitting thing, 

science keen to grasp a puzzle, 

hammering down the truth with nails of thought? 

Then there were preparations, 

gathering of beasts , warmest, newest robes 

just off the women's looms, 

wine in goatskin bags to heat the blood, resolve. 

Gifts, too, not just any gifts. The child would soon 

have need of gifts, whether he's a king or no. 

I know how gifts assuage the fears beyond the lintel 

the leaden clasps that hinge the heart. 

(Would I could have left mine there.) 

And then there were days lost, how many, at the court 

of Herod. Herod, his eyes jade as he questioned us. 

It is true we tarried. Out of politeness, 

not to offend. And then there was the comfort 

power purchases. I admit this. 

The comforts and the velvet ease. 

But I am also wise to what the world exacts for favor. 

Once in that dim lit hovel warmed by cattle breath, 

was it to observe what we had seen, and more, 

to compute significance? A charge like domes of brass 

we'd gladly cast aside, a task like palls 

of incense smothering us in clear cold air. 

Or should we simply tell the rulers what 
they want to hear? Or think they want to hear? 
The hungry gobble any nonsense from the wise 
and are we not the wise? 

Days I have been glad we caravaned another way, 

though no one spoke of it. We knew, 

although we knew not what we knew. But nights 

since then, cold knives of dread are poised 

within my soul at how he might repay our treachery. 

Aside from this, I cannot help but wonder 

what this baby, fingers blessing silence 

like drifting oleander petals, 

had to do with me. 

Last night I dreamed a deluge. 

(I've dreamed a lot of late. ) 

From off the pages of my most prized manuscripts, 
words in inky torrents streamed. 
I woke myself up screaming. 

And yet to you, my friend, I can confess 

at times inside this robe of softest violet wool, 

beneath the heavy jeweled ropes entwined 

with cabochons, bonds I did not know were there, 

snap, loosen, untie like powdery leather 

camel harness cracking. 

This poem was first published in The 
Communicant of the Diocese of North 
Carolina. Agnes McDonald is a communi- 
cant, newly confirmed, at the Church of the 
Servant, Wilmington. She teaches at UNC-W 
and we welcome her to our pages. 

Sister Evelyn Mattern to be convention guest speaker 

The theme of the 104th Convention 
of the Diocese of East Carolina is 
Peace and Justice, and it is only fit- 
ting that the guest speaker would be 
directly involved with these issues. 

Sister Evelyn Mattern of the North 
Carolina Council of Churches works 
daily as an advocate of peace and 
justice for the people of North 
Carolina no matter what their faith 
or economic status. 

Sister Evelyn, SFCC, (Sisters for 
Christian Community), was born in 
Philadelphia and graduated aumma 
cum laude from Immaculata College 
from the University of Pennsylvania. 
She has taught at that University and 
at St. Augustine's in Raleigh. 

Well known across North Carolina 
for her work with the North Carolina 
Council of Churches, she is currently 

Program Associate for the council a 
position that includes lobbying for all 
issues related to peace and justice 
and editing of the Church Council 
Bulletin and Raleigh Report. 

In addition to her impressive 
academic honors, she has written for 
such respected Christian publica- 
tions as Sojourners, Christian Cen- 
tury, Commonweal and America. 

Her latest poem "Advent" was in- 
cluded in the December '86 edition of 

Sister Evelyn will be among us for 
the duration of the Convention and 
wil be the preacher for the early mor- 
ning Eucharist on Friday, February 
13, at 7:30. She will also address the 
Convention at Noon Day Prayers on 
Friday, prior to the Hunger Lun- 

Inside Cross Current 

This is the pre-convention issue. 
Please, read it carefully. It is writ- 
ten not only for delegates but for 
all of you who care about our 
diocese and our common life in 
the work of our Lord. 

Starting on p. 5 through p. 16 you 
will read details about all the 
nominees, reports of some new 
committees, and the copy of the 
proposed budget. 

You will also find announcements 
about many conferences and news 
about our National Church. Let 
us hear from you. Send us your 

Diocesan News 

Resource Center 

"The Velveteen Rabbit" long a favorite story in book form written by 
Margery Williams, about a toy rabbit, is now available on VHS video from 
the Resource Center. The message portrayed is that one becomes a real per- 
son through human relationships that are loving. 

Recommended for primary and intermediate age children and for all ages in 
family programs. Time - 15 minutes. To borrow this video and many others 
as well as f ilmstrips, books, audio cassettes and curricula contact: 

Anne Henrich 
Diocesan Resource Center 
c/o St. Stephen's Church 
P.O. Box 984/200 N. James Street 
Goldsboro, NC 27530 
Phone; 734-4263 

Liturgical authority to hold workshop for clergy 

Dr. Marion Hatchett, an undisputed authority on liturgical worship, its 
theology, theory, rationale, and practice, will be the keynote speaker at a 
workshop on liturgies. 

Sponsored by the diocesan Liturgical Commission, the workshop will be held 
at St. Mary's, Kinston, on March 14.. It starts at 9:30 and will end at 4:00. 

Dr. Hatchett will be the keynote speaker and will address the role of acolytes, 
lay leaders and especially the deacon in liturgy. 

Dr. Hatchett has written many books; among them — Commentary on the 
American Prayer Book, Sanctifying Time and Space, Index to the New 
Hymnal and Manual for Clergy and Church Musicians. 

This just in: 

Dave Boseman has resigned from his Trinity position to take a job as pro- 
gram director for Camp Allen, Diocese of Texas. His position at Trinity 
Center is now open. 

The Rev. Stan Easty is available for Interim work as priest during February 
and March. P.O. Box 1994 Washington, N.C. 27889. 

Healing Conference to come 

Also, please note on your calendar — The Rev. William N. Beachy will be in 
our diocese March 27, 28 and 29. Dr. Beachy is Chief of Chaplains at St. 
Luke's Hospital in Kansas City. More on this Healing Conference in next 


crpss<Ex C CIRR^nt 

January 1 987 Of The Episcopal Diocese of E-ast Carolina Vol. 101, No. 1 

Katerina Whitley, Editor Marjorie Megivern, Contributing Editor 

Cross Current is the official publication of the Diocese of East 
Carolina. It is published monthly except for combined issues in 
Feb. /Mar. and June/ July. It is mailed free of charge to parishioners of 
the diocese. 

Views expressed in Cross Current are editorially independent and do 
not necessarily reflect official policy of the diocese unless signed by or at- 
tributed to an official of the diocese. Third class postage paid in Green- 
ville, North Carolina, Permit No. 645. 

Cross Current advisory Board: The Rt. Rev. B. Sidney Sanders, Roy 
Parker, Linda Chamberlain, the Rev. George Tompkins, Alice Stallings, 
Bettie Weatherly, Nancy Meaks, and Marjorie Megivern. 

Telephone 792-7127 

POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

A conference on Alcohol and the Family 

Jody Kellerman and his wife Gwen 
will lead a conference on "Alcohol 
and the Family" at Trinity Center on 
March 20-22. 

Kellerman is a retired Episcopal 
priest and is considered 
"authoritative" in the field. Among 
his published works are: Alcoholism: 
A Merry-Go-Round Named Denial, 
A Guide for the Family of an 
Alcoholic, A. A.: A Family Affair. 

Bishop Sanders will keynote the con- 
ference on Friday evening. The con- 
ference is designed for persons who 
are having or have had problems 
with alcohol, and/or their families. 
Also, persons who work in 
"substance abuse" are welcome. 

Registration forms are available 
through the local parish. Limited 
scholarship funds can reduce the 


Jody Kellerman 

The conference is sponsored by the 
Commission on Alcoholism and the 
Families Ministries Commission of 
the Diocese. 

Episcopalian is honored by Bread for the World 

WASHINGTON —Rep. Vic Fazio (D-Calif.), an 

Episcopalian, was this year's recipient of Bread for the World's distinguished 
Service Award for outstanding legislative work combating hunger. The 
award is given every two years by Bread, which calls itself "a Christian 
citizens' movement in the U.S.A." Five senators and 19 U.S. representatives 
received awards this year for their public policy work against hunger, with 
another 22 senators and 64 representatives receiving letters of commendation. 
Criteria for the Distinguished Service Award include voting records on 
hunger-related issues, initiation and co-sponsored of Bread for the World- 
supported legislation, behind-the-scenes leadership on hunger issues and 
openness to listening and meeting with Bread members. Work done by Fazio 
was, according to the group, essential in its 1986 legislative victories, in- 
cluding a $75 million appropriation for the Child Survival Fund (with $50 
million earmarked for Universal Child Immunization to protect primarily 
third world children against six vaccine-preventable diseases); a $51 million 
appropriation for UNICEF; work on the Tax Reform Act of 1986 which led 
to six million low-income persons being removed from the tax rolls; and re- 
authorization of child nutrition programs in the U.S., including the Special 
Supplemental Food Program for Women, Infants and Children (WIC). 

a one day seminar 




Who Will Lead 
the Conference? 

• The Rev. F. Lee Cutair, III 
Diocese of Western North 

Date and Time: 

• February 21, 1987 

• 9:00 am. to 5:00 p.m. 


• St John's Episcopal Church 
1219 Forest Hills Drive 
Wilmington, NC 28403 

The Rev. A. L Durrance, Rector 

For More 
Information Call: 

• Mrs. Betsy Etters 
(919) 762-5273 

How Do I 

• Conference fee is $1.00 

• Bring a Bible 

• Bring your friends 

• Bring a brown bag lunch 


Page 2 

January 1987 

Cross Current 


Note: Because we omitted Cross 
Current Dialogue in the last issue, 
we include here some letters received 
concerning the interview with 
Presiding Bishop Browning. It is of 
the utmost value to the editor to 
receive letters concerning specific ar- 
ticles. We need your comments on 
what you like and what you do not 
like. Please, write to us. 

To the Editor: 

You did it again - a superb issue of 
Cross Current. 

I had tried after the Clergy Con- 
ference to tell friends about the 
Presiding Bishop, but couldn't find 
the words. You gave them to me, 
making the man and his message 
come alive. Thank you. 

— Love, 
Ley burn Win slow 
St. Mary's, Kinston 

Every time that I read an issue of 
Cross Current I want to say, 
"thanks" to you for I feel you are do- 
ing a thoughtful, prayerful job and 
frequently, a thankless one. I have 
been elated at the issues discussed 
and opinions expressed about such 
issues as Nicaragua. As Christians, I 
feel, we need to stand up and be 

Your interview with the Presiding 
Bishop gives me some insight into his 
thinking and makes me feel that I 
know him. He sounds delightful as 
well as possessing all those other at- 
tributes you want in your spiritual 

I had recently read a book by Henri 
Nouwen, so I was glad that he 
recommended him as an author who 
writes so that you can understand 

Thanks again for a diocesan paper 
that covers so many facets of our 
diocesan life as well as topics that are 
crucial to us all and of world-wide in- 
terest and that are bound to be con- 

I hope to meet you eventually. 

—Beth W. Crawford 
Holy Trinity, Hertford 

To the Editor: 

The new Cross Current is on my desk 
and I want to express my delight over 
two poems especially ! 

The one on the cover: New Law by 
Peter Venable is right on time for 
me, as I am teaching a teenage class 
at St. Paul's and we are studying the 
book of Exodus. I have just reached 
the section that deals with Moses 
receiving the Law on Mt. Sinai. 
Can't wait to read the class this poem 
this coming Sunday. 

The other is that lovely Suspended 
Like Stars by Marion Blackwell of 
Greenville, S.C. What an inspir- 
ing and different Christmas card that 
would make! Would it be possible 
for her to have some cards printed for 
sale? Of course, it is not the conven- 
tional "Merry Christmas and Happy 
Holidays" card, and also not ex- 
pressive of the Incarnation, but it 
does so beautifully express God's 
love for each of us. 

— Katharine Melvin 

St. Paul's, Clinton 

Lutheran Bishop 
comments on the 
LARC coverage 

To the editor: 

Thank you so very much for the 
great uplift you have given to my 
heart and mind by the coverage you 
gave to the "LARC" event in Cross 
Current! I was thrilled not only by 
the amount of space you have given 
to the accounts — thus 
demonstrating your appreciation for 
its significance — but also by the 
kind things you had to say about me ! 
I will try to live up to your inspiring 

May God grant that this "first fine 
careless rapture" be sung not only 
twice over (like Browning's thrush 
"Home Thoughts from Abroad") 
but many times, as a lark does, with 
each occasion offering new glimpses 
of joy and visions of goodness which 
can be realized in our daily lives. 

Your sensitivity to the profound 
dimensions of this experience 
demonstrates how very important it 
is to have excellence in news 
coverage. That, also, is part of 
witnessing, and we neglect it to our 

It was kind of you to send me several 
extra copies of this issue. Thank you 
for all you are doing for the sake of 
Christian unity and the witness we • 
must make, together, to the vic- 
torious love of God in Jesus Christ. I 
hope you have had a very Merry 
Christmas in every way, and that this 
New Year will lead you into new 
adventures of courageous love. 

— Sincerely yours, 
Michael CD. McDaniel 

To the Editor: 

What disappointed me was the too 
brief report on LARC. Since it was a 
first of a kind, I hope you will give us 
more about it in a future issue. I'd 
like to know what Bishops Gossman 
and McDaniel had to say on Bap- 
tism, similar to Bishop Sanders ex- 
cellent talk. Also, what did the three 
groups learn from each other's daily 
services? How similar were they? 
I'm all for in-depth reporting. 

— Katharine Melvin 

Unfortunately, we work under the 
strictures of both time and space. As 
occasion arises I will include more on 
the historic LARC conference. The 
last sentence of Mrs. Melvin 's letter 
refers to my questin on page one of 
the last issue. Do you prefer 
timeliness or in-depth reporting? 
Mrs. Melvin is the only one who 
answered that question. She has been 
a faithful and careful reader and that 
care demands our best. 

Jacksonville Family 
expresses thanks 
to Christian 
Episcopal Community 

To the Editor: 

I had to write this letter to let 
everyone in the diocese know about 
the gracious and loving acts that 
followed our daughter's serious il- 
lness and long hospital stay in Green- 
ville, NC. 

The parishioners of St. Paul's literal- 
ly adopted us. They were very lov- 
ing, kind and always there to lean 
on. They allowed us to stay in their 
homes and became our friends. 

Some wonderful people, unknown to 
us, in New Bern, were very generous 

The members of our home church St. 
Anne's in Jacksonville were always 
praying as was everyone else. They 
came to visit and also were very 
generous financially. 
We were very overwhelmed by your 
generosity since we don't know many 
of you. We saw a great Christian 
Episcopal Community at work. 

After six weeks in the hospital and a 
diagnosis of cystic fibrosis our 
daughter arrived home on December 
6, 1986. It was a glorious day. The 
power of prayer is a strong force ! 

We will be eternally grateful for all 
your love, prayers and financial sup- 

— God Bless you all, 
Frank, Teri and 
Melissa McAllister 
St. Anne's, Jacksonville, NC 

Let us have your reaction to our new visitor, Pontius' Puddle 
Pontius' Puddle 


Page 3 

January 1987 

Ask Parson Proper 

'Don't be angry, be correct' 

Worried over worship ? Address your comments to Parson Proper, Box 1063, 
Williamston, NC 27892. The Parson regrets that he cannot accept letters 
typed with script elements. 

And now the subject is incense. Keep 
your letters to the Parson coming. 
We are delighted with your spirited 
response to his column. 

Dear Parson: 

The Prayer Book envisions the 
possibility of the use of incense in 
Episcopal worship (p. 143, BCP). 
This possibility often seems to trigger 
strong opposition — especially from 
heavy cigarette smokers. Why do you 
think this is so? 

- — Signed: Non-smoking 
Incense Lover 

Dear Lover: 

The Parson once heard that the 
faithful should prepare themselves 
for one of two odors in the after-life: 
either incense or brimstone. Given 
that choice, he opts for the former 
(knowing his detractors are pulling 
for the latter). 

Being something of rubrical 
Pharisee, the Parson has never con- 
sidered the use of incense in the 
Episcopal Church licit until the ap- 
proval of the Prayer Book 1979. Now 
that incense is mentioned, there is no 
question about legality. 
The appropriateness of employing 
incense is quite another matter. The 
Parson's own opinion is that it is 
Biblical, Useful, and traditional 
(please, no criticisms from those who 
accused the Parson of crimes against 
the Holy Ghost when he judged that 
the style of "Father" was not tradi- 
tional in the Episcopal Church). He 
knows that those who most oppose 
the use of incense tend to be the same 
persons who, while being the least 
informed on matters liturgical, are 
the most vocal, and the most willing 
to impose their own (often irrational 

— "...that's Roman " as though 

only the Church of Rome holds claim 
to the riches of Christian heritage) 
views. If there is a connection bet- 
ween these persons and cigarette 
smokers, the coincidence is intrigu- 

In defense of those who oppose in- 
cense, the Parson reminds his 
readers (especially clerics) that any 
practice brought into Church life 
without adequate teaching is prima 
facie without value. Why some clergy 
think they can impose rather than 
introduce, escapes the parson. The 
only true mystery of our Faith is the 
mystery of Grace — everything else 
ought to be carefully explained. 

Pope St. Gregory I the Great wrote 
to St. Augustine of Canterbury 
around the year 600, in response to 
the Archbishop's question on which 
Rite to use (sound familiar? ): 

My brother, you know the usage of 
the Church of Rome in which you 
were brought up... but if you have 
found customs whether in the 
Church of Rome or of Gaul or any 
other that may be more acceptable to 
God, I wish you to make a careful 
selection of them, and teach them to 
the Church of the English which is 
still young in the faith... for things 
should not be loved for the sake of 
places, but places for the sake of 
good things. 

The Parson commends this wisdom 
to all. 

Letters came in concerning the ques- 
tion on the use of "Father" for 
Episcopal priests. 

Dear Parson: 

In your reply to "More Protestant 
than Anglo-Catholic" in the 
November 1986 issue of Cross 
Current you state that "...Father (as 
a way of addressing a male priest) is 
not customary in the Anglican tradi- 
tion.") However, you go on to say 
that "Father has become widely ac- 
ceptable in the Anglican Commu- 
nion..." All this leaves me wondering 
just what you mean by the "Anglican 
tradition." Is not the catholic tradi- 
tion an integral part of Anglicanism? 
Are not the last 150 years since the 
beginning of the Catholic Revival a 
part of the "the Anglican tradition?" 

Or is Anglican tradition some sort of 
closed canon cutting off at some ar- 
bitrary date? 

I wholeheartedly agree that any com- 
municant must respect and be 
respected for his or her own cons- 
cience in the matter of titles as well as 
other matters. However, I do want to 
affirm both the appropriateness and 
the "Anglicanness" of calling make 
priests "Father". It certainly has 
been a normal part of my experience 
of Anglicanism in the 31 years I have 
been a member of The Episcopal 

— Sincerely, 
(Father) Robert T. Schriber 

Dear Parson: 

Loved your page but I had to write 
and try to put one of my pet peeves to 
rest. You got that old chestnut about, 
"Jesus said to call no man Father" 
and you just sort of let it slip by. 
That thing is a pain to those of us 
who are willing to assume the respon- 
sibility of using the title of "Father" 
because we truly try to be a Father to 
our parish family. It really expresses 
a relationship rather than respect. 

When Jesus said "call no man 
Father" he was not putting down the 
term.. The Jews had just told him 
that they had no real need of him 
because they were saved by the fact 
of their being Jews. "We have 
Abraham as our "Father" was the 
way of expressing that they believed 
the righteousness of Abraham was 
sufficient for their needs. Jesus was 
in actuality telling them to look to 
their own salvation and not to say 
that their claim of having Father 
Abraham was sufficient. This old 
saw has been lifted out of context to 
serve a very distinct purpose. I can 
remember my homeletics professor 
telling us that if we were going to 
start doing such things as this he was 
going to have us write a sermon on 
"hang the Law and the Prophets! " 

— lours in Christ, 
J. Williamson Brown, Jr. 
Rector (and Father) 

The Parson received many letters on 
the major discussion concerning the 
frequency of celebrating Eucharist. 

Dear Parson: 

It has been a pleasure to read your 
column in the Cross Current concer- 
ning Holy Communion.. 

It occured to me that I would like to 
share a copy of a clipping (that I 
have kept in my prayer book for over 
forty years) with you or anyone else 
who is interested. Perhaps it might 
be helpful to others as it has been to 


— Happy in East Carolina 

"If worldlings ask you why you com- 
municate so often, tell them that it is 
to learn to love God, to be purified 
from your imperfections, to be 
delivered from your miseries, to be 
consoled in your afflictions, and to be 
strengthened in your weakness. Tell 
them that two kinds of persons ought 
to communicate often; the perfect, 
because being well disposed they 
would be very wrong in not ap- 
proaching the source and fount of 
perfection; and the imperfect, that 
they may be able justly to aspire to 
perfection; the strong, lest they 
become feeble, and the feeble that 
they may become strong: the sick 
that they may be cured; those in good 
health, that they may not fall sick; 
and that for yourself, being im- 
perfect, feeble and sick, you have 
need to unite yourself often with Him 
who is your perfection, your strength 
and your physician. Tell them that 
those who have not many worldly af- 
fairs should communicate often 
because they have the opportunity to 
do so, and that those who have many 
worldy affairs should do likewise 
because they have need of it, and 
that he who labours much and is 
heavily burdened should also eat 
solid food and oftentimes. Tell them 
that you receive the blessed Sacra- 
ment to learn how to receive it well, 
because we rarely perform an action 
well which we do not often practice." 

— St. Francis de Sales 


Page 4 

January 1987 

The 104th Annual Convention 

•St. Andrew's and St. Paul's welcome you 


To "Grow In Grace and In The Knowledge of Our 
Saviour and Lord Jesus Christ" 

!• Hosted by St. Andrew's, Morehead City and St. Paul's, Beaufort, the; 
104th Annual Convention of the Diocese of East Carolina will be held at the 
Crystal Coast Convention Center, February 12-14. 

Thursday, February 12 

• Registration will begin in the lobby of the Center from 3:00 to 7:30, Thurs- 
day, Feb. 12. 

• After the afternoon session, there will be hearings on the resolutions. 

• Break Bread with Christian Ed. takes place at Trinity Center at 7:30. 

• The opening Festival Eucharist will begin at 8:00 p.m. at the Convention Please Carpool. 
Center with Bishop Sanders preaching. 

• The reception, hosted by the two local parishes, will follow the Eucharist, 
also at the Convention Center. 

Friday, February 13 

• The Holy Eucharist will start at 7:30 a.m. at the Convention Center with 
Sister Evelyn Mattern as the preacher. (Please, see p. 1 ). The propers are on 
Social Justice and the day of rememberance is for Absalom Jones. 

• The seafood buffet follows at Trinity for those who have pre-registered. 
Convention continues on Saturday at 9:00 with Holy Eucharist. 

Please remember to: 

1) Bake bread for the traditional Bake Bread with Christian Ed. 
and leave it at the Resource Center Booth when you arrive. 

* Registration resumes at 8:00. 

* The Convention opens at 9:00 with the Bishop's address 

2) Bring something beautiful and special to donate to the Bazaar 
for the P.B.'s Fund. The ladies from the Coalition ask that you put a 
price on each donation. Baked goods are welcome. The people who 
come to early Friday Eucharist usually buy donuts on something else 

• 12:00 noon, we break for Noon Day Prayers with Sr. Evelyn giving the to cat at this booth Coffce wiil be available, 

Joe Cooper asks that 

• The Hunger Lunch, immediately following, takes place at the Convention 

Center • All parishes bring your banner, a sturdy stand and a person to carry the 

banner in the procession and meet at 7: 1 5 in the lobby. 

• The Convention business resumes at 1:30. . « *> ™„ . , i i • • 

• All lay readers for Thursday, meet with Katy Whitley at the Eucharistic 

• At 2:00 we will break into small groups, under the guidance of Christian altar ' at 5:00 Thursday. 

Ed. . , 

• The Diocesan Choir (Singers are welcome) help lead the singing by meeting 

The questions to be discussed and shared are: with La^ence Stith after Friday's lunch, inside the main hall. 

1 ) What is the Parish event that has enriched your life? 

Also, stay at Trinity after the buffet supper to rehearse around the piano. Jim 
Sims has composed a Eucharistic Liturgy in song and we will sing it at Satur- 

2) What Diocesan Event would you single out as memorable, important, ^ay s servlce - 

The music throughout will be provided by Jim Sims and Ken Byrd. 

3) What would you like to see happen in our Diocese that will enrich your 

life and that of your parish? The brass ens emble with Harry McLamb will play at the Opening Service. 

Come, prepared to share. 

Marylee Hawse will offer her liturgical dance to Mozart's "Ave Verum." 


Page 5 

January 1987 

Prison Ministry is alive and well 

He shares their songs 


It's been two years now - two years 
since an inquiry, a visit, a security 
check and a commitment were made 
to a prison ministry. The nearest 
facility to our home was a close- 
custody to medium security prison 
unit which housed approximately 
500 men. The facility an awesome 
sight with massive buildings, armed 
guards in towers, and two rows of 
chain link fencing at least 10 feet 
high with rolls of barbed wire rolled 
across it to further deter any escape 

After signing in, we passed through 
four or more sets of double doors - 
each door closing before the second 
door opened. The clanging echoed 
through the concrete walled halls ad- 
ding further to the uncertainty over 
our being there. We finally arrived at 
the chaplain's office. My mind was 
full of questions. As if anticipating 
my concern, the chaplain told us 
about security, discipline, programs, 
meals, school programs, the law 
library and the types of crimes com- 
mitted by the men. He then asked me 
if I was worried about my husband 
coming out there. I heard myself ut- 
ter naively that if he wasn't safe 
answering God's call, he would never 
be safe. 

From that awesome beginning, a two 
year ministry has followed. Weekly 
trips have grown into 3500 miles and 
700 hours. It has become a part of 
our family life this "Daddy's night at 
the prison." It's hard to imagine the 
time before the inmates became part 
of our lives - Yes, prison ministry is 
Inmates, Prisoners, Men! 

At first, it seemed so frustrating, just 
listening to an accounting of the 
hours: brief visits, lost chess games, 
group counseling sessions and choir 
rehearsals. It seemed as though the 
inmates would never begin to trust 
him. When the choir Jeff started 
began to meet every week, only a few 
inmates showed up. Their own inter- 
nal politics were at work influencing 
others not to sing. Then gradually, 
slowly, a group developed. The 

A wife recounts her thoughts 
as she supports and shares 
her husband's special 
ministry of music at 
one of East Carolina's 
correctional institutions 

Jeff Krantz conducts a chorus of men at a service of music 

music occupied only a small portion 
of Jeff's time. Relationships with 
various inmates developed. He visits 
with them, listens to them, prays 
with them. Their pain, to a degree, 
became his pain and sometimes my 
pain. Some men have been moved to 
other facilities and new men have ar- 
rived. The work never ends. The 
need never ends. 

Patiently, lovingly, my husband 
came to know the men in the choir 
and encouraged them to present a 
music program for their fellow in- 
mates. As Christmas n eared, the 
visits became more frequent and 
lasted longer. The parish bought 
music and an accompaniment tape. 
Many rehearsals were held. Our 
sound system found a new home, in 
the prison gym. As much as I had 
kept up with the ministry, I didn't 
know the men. I had met some of 
them at one dinner but names had 
always been a problem for me. 
Anyway, they invited me to come to 
their Christmas program, and I am 
glad I went. 

So it was that I, too, became ac- 
quainted with a system in which 
freedom has been removed. You see, 
its not just the walls and fences - It's 
not even the TV cameras all around. 
It's the personal treatment that's the 
worst. A professor said no to an in- 

mate student (who already has one 
college degree) and suddenly the 
scheduled program had no narrator ! 
I was incensed at the injustice of it 
all. The inmate had spent a lot of 
time rehearsing his role and had been 
summoned by the chaplain ... still 
the professor said no. I was asked to 
fill in; after making clear this was the 
desire of the choir, I did the narra- 
tion. I cannot remember being more 
flattered. A superficial feeling com- 
pared to what I felt after hearing 
those 10 men sing! I could have cried 
and nearly did. Actually, I was so ex- 
cited by their success that I couldn't 
sit still. All the hours the men had 
spent in rehearsals, all the hours Jeff 
had been away from the family, had 
produced a beautiful act of sharing 
through music, the love of our Lord 
and His Nativity. 

Since then more music and prayers 
have connected us. We know their 
names and some know ours. Others 
are just learning about this volunteer 
chaplain, my husband Jeff. Their 
stories are heart-breaking. Victims 
themselves of: child abuse, drugs, 
alcohol, poverty, greed. Some have 
loved ones who are sick. Some of 
these die without them. There are 
heartwarming moments: conver- 
sions, Baptisms, Confirmations - 
some learning to trust those sharing 
the Lord with them, to share their 

past and to accept responsibility for 
their past actions. 

In two years, I have been educated 
by them, prayed for by them, enter- 
tained and enriched by them. All this 
in return for loving my husband and 
my Lord enough - yes, enough - to 
share him with them every week. I, 
in turn, have accepted them, prayed 
for them, fed them and shared with 

Our instructions from our Christ 
were to care for the needy including 
those in prison. My husband is 
answering that call in a way suited 
for him. And I have been blessed by 
it. Perhaps these men touched by us 
through this ministry will be 
strengthened and renewed sufficient- 
ly to survive the system existing 
around them now and later after 
their release. That is my prayer. 

Jeff and Sara Krantz are com' 
municants of St. Paul's, Greenville. 

If you are interested in Prison 
Ministry, please sec Mr. OUie 
Toomey and the Rev. Joe Dunlap at 


Page 6 

January 1987 

Reports to the Convention 

Because all the reports are included 
in the delegates' workbook, we think 
it too expensive to duplicate all of 
them here. We do plan to publish 
other major reports in the post- 
convention issue. Some committees 
have been re-organized, others report 
on issues that concern particular of- 
ferings or new directions. We offer 
some of them here. 

The Diocesan 
Resource Center 

The Diocese of East Carolina 
Resource Center loaned 225 media to 
39 churches in the diocese this year 
compared to 97 media loaned in 1985 
to 23 churches. We had a $600 
Creative Stewardship Grant to 
employ someone for 3 hours per week 
to help the volunteer coordinator 
handle this operation. To publicize 
the availability of our media we had 
a display at the Diocesan Convention 
in Wilmington; at the Diocesan 
ECW Meeting in May at Trinity 
Center and at the Joe Russell and 
Michael Marshall Conferences. We 
also video taped these conferences as 
well as the Clergy- Wives Conference 
with Presiding Bishop Browning and 
the Lutheran, Anglicans, and 
Roman Catholic Conference and 
have these videos available for any 
parish to borrow. During this year 
we purchased 41 new media to add to 
our library of resources. A monthly 
writeup was published in Cross 
Current describing new media pur- 
chased during the month enabling 
parishes to keep current with 
available resources. Published a 50 
page catalogue during the summer 
listing media available for parishes to 

— AnneHenrich, Coordinator 

Tra Perry reports on 
United Thank Offering 

What a wonderful fall I had getting 
to know so many of you through 
phone calls, letters, cards, meetings, 
and visits. Many of your rectors 
made special efforts to support UTO. 
Thank you all for your kelp. It has 
truly been a joy to work with each of 

Over $2,000,000.00 was allocated in 
1986 to 137 programs and projects in 
the United Stated and around the 
world. This year some of our coins 
were returned to our diocese in the 
form of a $6,000.00 UTO Grant 
made to an outstanding community 

project, "Hospital Hospitality 
House" of Wilmington. This money 
will help purchase the building that 
is being used to house family 
members of patients at medical 
centers in the area. 

Our spring ingathering is Sun. 
March 22. You and your rector may 
wish to change the date to a more 
convenient time for you. The only 
date that everyone has to be concern- 
ed with is June 21, 1987. All monies 
must be in N.Y. by that date, so 
please send your check to me by June 

My UTO Booth at Convention in 
Morehead City will have plenty of 
supplies including the Fall Newslet- 
ters and the 1986 grant lists. These 
grant lists contain a wealth of in- 
formation, including the instructions 
for grant applications, a list of grants 
allocated in 1986, the UTO Prayer 
and other valuable facts. There will 
be a big savings in postage if you or 
someone from your church will pick 
up your supplies at my booth. Please 
send your order to me by Feb. 6, so I 
can have it boxed for easy pick-up. 

Some of you have requested help in 
writing your UTO letter within the 
parish. Talking about UTO at a wor- 
ship service is better than a letter, 
but you might want to do both. 

The fall ingathering from the 
Diocese of East Carolina totals to 
date, $10,809.03 with only 55 of a 
possible 74 parishes participating. 
Topping my list of 1987 wishes is 
that more families will become in- 
volved with the wonderful op- 
portunities offered through UTO. 
The joy of combining prayers of 
thanksgiving and monetary gifts in 
the Blue Box enriches both those 
who give and those who receive. I 
hope that this will be a good year for 
each of you and for each parish. 

— Tra Perry 

John Powell 
comes to East Carolina 

"Jason" - His mother doesn't come 
to visit him Christmas Day, and he 
sobs, "My Christmas is ruined.'' 

"Randy" - Few people even thought 
he could attend school, but he 
graduated. He fainted during the 
ceremonies, but he graduated. 

"Jenny" - Too much candy, too little 

These are but three of the many 
children John Powell, Executive 
Director, Thompson Children's 
Home, Charlotte, remembered today 
as he talked about his resignation. 
Powell has been named Assistant 
Professor and Coordinator of Field 
Education, School of Social Work, 
East Carolina University in Green- 
ville, North Carolina. 

The Home's Executive Board ac- 
cepted, with regret, Powell's resigna- 
tion effective February 1 . Powell has 
served on the staff of Thompson 
Children's Home for 15 years, first as 
director of the Home's Charlotte 
campus and in 1972 was named ex- 
ecutive director. He holds a Master 
of Social Work Degree and in 1983 
completed his Ph.D., University of 
North Carolina - Greensboro. His 
most recent publication has been a 
book: Whose Child Am I? Adults 
Recollections of Being Adopted. 
Powell sees his new position as an op- 
portunity to bring practical ex- 
perience to the classroom. Powell 
looks forward to transferring this to 
his students and ultimately to their 
clients although he says, "I will miss 
Thompson and wish the Home much 
continued success." 
Thompson Children's Home was 
started at Thompson Orphanage in 
1886. It has grown to become a 
statewide agency serving troubled 
children and families. Over its 100- 
year history six superintendents- 
executive directors have served the 

The Home's chaplain, The Reverend 
Robin Johnson, will serve as interim 
executive director. Johnson came to 
Thompson as a volunteer and Board 
member in the mid-1960s and joined 
the staff in 1981. He is a graduate of 
the University of North Carolina - 
Chapel Hill and Virginia Theological 
Seminary. Johnson served as rector 
of All Saints' Episcopal Church, 
Gastonia for 23 years. During this 
time he also founded Camp Moun- 
tain Ranger for emotionally disturb- 
ed children and was instrumental in 
the establishment of one of our 
state's wilderness camping pro- 
grams. — Brenda Lea 

Coalition 16 
is reorganized 

After extensive discussion, the Ex- 
ecutive Council of the diocese in its 
December meeting approved a pro- 
posal for the reorganization of Coali- 
tion 16 into "The Bishop's Coalition 
for Mission and Ministry." It would 

include three areas, "Up East," 
"Beaufort" and "Peninsula," with 
30 participating parishes. 

Under the new plan, the Rev. Web 
Simons, St. Anne's, Archdeacon of 
Coalition 16, would direct the work 
of the Up East Area, while the Rev. 
Ralph Kelly, formerly assistant to 
Rev. Simon, would direct the Penin- 
sula area. A rector to direct liturgical 
and pastoral care in the Beaufort 
area was to be designated by a plann- 
ing council in that area. 

Each area would designate two 
priests and two laypersons to serve as 
representatives to the Bishop's Ad- 
visory Council. This body would 
assist the Bishop in oversight of the 

In addition, each area is to have a 
Planning Council for Mission and 
Ministry, consisting of the clergy and 
two laypersons from each parish in 
the area. 

The following parishes would par- 
ticipate: Up East: St. John's, Eden- 
ton; St. Paul's, Edenton; St. Mary's, 
Gatesville; St. Peter's, Sunbury; Ho- 
ly Trinity, Hertford; St. Thomas, 
Ahoskie; St. Thomas, Windsor; 
Grace Church, Woodville; St. 
Mark's, Roxobel; St. Barnabas, 
Murfreesboro; and Christ Church, 
Elizabeth City. 

Beaufort: St. Peter's, Washington; 
St. James, Belhaven; St. Mary's 
Belhaven; St. Matthew's, 
Yeatesville; St. Thomas, Bath; 
Trinity, Chocowinity; St. Paul's, 
Washington; Holy Cross, Aurora; 
and Zion, Washington. 

Peninsula: St. Luke's, Roper; St. 
Anne's; Roper; Galilee, Lake 
Phelps; St. Andrew's, Columbia; St. 
George's, Lk. Landing; Calvary, 
Swan Quarter; All Saint's Fairfield; 
St. John's, Sladesville; Grace, 
Plymouth; and Christ, Creswell. 

Bishop Sanders spoke enthusiastical- 
ly of the plan, saying, "All the chur- 
ches have complained of needing a 
priestly presence in their com- 
munities, and this will increase 
that." He made clear he would be in- 
timately involved in the coalition ac- 

The Bishop added that the proposal 

was "not graven in stone, but a step 

in the process of strengthening that 

which began with the establishment 

of Coalition 16. " . 

— Marjorie Megivern 


Page 7 

January 1987 

On Resolutions and policy 


All resolutions should be sent to Cross Current for publication prior to 
January 15. It is absolutely important that you observe this deadline. Resolu- 
tions don't do much good unless they are studied by our people prior to Con- 
vention. The Presiding Bishop said to lay leaders and clergy when he visited 
us in October: "At our conventions we have marvelous resolutions and hardly 
anything happens to them; until we have convinced and committed laity 
those resolutions will sit on the shelf." 

In order to avoid wasting time on the floor and unnecessary rancor, the Con- 
vention Committee has devised the following policy: 

After the service on Thursday night, hearings will be held on all resolutions 
previously published in the Cross Current. The places will be posted and an- 
nounced and they will be on the floor of the Civic Center, the convention 


Each resolution will be heard, debated and, if necessary, redefined on that 
night. If a resolution is rewritten as a result of the hearings, it should be 
resubmitted to the Secretary of Convention in its revised form. 

On Thursday night three persons will be appointed to present the resolutions 
to the delegates on Friday morning. One person will read it, a second will de- 
fend it and a third will contest it (if it is so agreed at the hearings). No time 
will be allowed for discussion on Friday. Each person has a maximum of two 

All discussions and debates will take place as usual on Saturday morning, 
moderated and controlled by the dispatcher of business. 

This policy was sent to every rector. Unfortunately, the response has been 
limited; therefore, the hearings will not be held on Thursday night, but on 
Friday afternoon, after business ends. Places will be announced. 

This should make for a more thoughtful and well-organized procedure. The 
deadline for late resolutions still remains 1:00 p.m. on Friday. We strongly 
advise that you meet the January deadline. 


WHEREAS, AIDS (Acquired Immune Deficiency Syndrome) is fast becom- 
ing a disease of national and global proportions, prompting prominent physi- 
cians and scientists to call it the next "plague" upon mankind; 

WHEREAS, AIDS is currently a very little-understood disease by the 
public, fostering an environment of much misinformation about its transmis- 
sion and effects; and 

WHEREAS, much concern has been expressed about AIDS and its possible 
transmission to people who share in the common cup at Holy Communion; 

WHEREAS, a whole generation of Episcopal adults and children know very 
little about the Church's stance and policies regarding sexuality in connection 
with the whole AIDS crisis; 

THEREFORE, BE IT RESOLVED, that the Diocese of East Carolina, 
through the Christian Education and Liturgical Commissions, undertake an 
exhaustive study of the AIDS virus and its effects regarding human sexuality 
and sexual practices and the use of the common cup at Holy Communion, 
and report its findings to the churches of the diocese as soon as is practicable; 

BE IT FURTHER RESOLVED, that the parishes and missions of our 
diocese undertake to educate and inform its laity about AIDS and the above- 
stated matters in an effort to promote better understanding and to foster good 
health practices. 

— Respectfully submitted, 
The Rev. Christopher P. Mason 
Chairperson, Dept. of Youth 

A report by the Committee to study abortion 

1. Conception is the beginning of a 
new human life and is a gift of the 
power of God's love for his people 
and thereby sacred and should not 
and must not be undertaken inad- 
visedly or lightly but in the full ac- 
cordance of the understanding for 
which this power to conceive and 
give birth is bestowed by God. 

2. Such understanding includes the 
responsibility for Christians to prac- 
tice responsible birth control which 
does not include abortion. 

3. Abortion is not a Christian solu- 
tion to problem pregnancy. There 
arise situations in which abortion my 
be the lesser of two evils but these are 

4. In those cases where it is firmly 
and deeply believed by the person or 
persons concerned that pregnancy 
should be terminated, members of 
this Church are urged to seek the ad- 
vice and council of a priest of this 

5. Because we recognize that many 
persons are faced with the burden of 
guilt concerning a decision to have an 
abortion, we urge parishes to assist 
these persons in finding God's heal- 
ing and forgiveness through the 
sacrament of the Reconciliation of a 
Penitent, Book of Common Prayer, 
page 447. 

6. Whenever members of this Church 
are consulted with regard to propos- 
ed abortion they are to explore with 
the person or persons seeking advice 
and counsel other preferable courses 
of action such as a parent raising the 
child, another family member raising 
the child, or making the child 
available for adoption. 

7. We call upon the Church to reach 
out with compassion and offer emo- 
tional and material support to 
women who choose alternatives to 

8. We urge all parishes to be active 
and visible in their witness for the 

sacredness of human sexuality and 
the sanctity of human life. 
9. The Episcopal Church expresses 
its opposition to legislation, national 
or state, designed to prohibit 
medically safe abortions. At the same 

time, we urge with deep conviction 
the need for regulations to assure 
balanced information regarding 
possible consequences of, and alter- 
natives to, abortion. 

On the homeless 

The theme of the convention concerns social justice. 

This is for your consideration. 

For most of us in North Carolina keeping warm is not a matter of life 
and death. But for the hundreds of homeless in our state the cold of 
winter represents a threat to survival. 

Almost all homeless people have an emotional, intellectual or 
psychiatric disability. What can we do to help them? 

First, we must think of the homeless as people — not statistics or 
pariahs — who at this point in their lives are unable to care for 


Second, we need more permanent shelters in North Carolina. There 
simply are not enough beds for the homeless in our state. 

There is a growing awareness of the problem. If we can translate this 
concern into action by both the private and public sectors we can pro- 
vide shelter and hope to the homeless people in our state. 

The above editorial has been provided by The North Carolina Forum. 


Page 8 

January 1987 

A report by the College Work Committee 
adopted by the Executive Council 

The College Work Committee of the 
Diocese in response to the action 
taken by the 1986 Convention of the 
Diocese has developed and presented 
to the Executive Council of the 
Diocese a plan for ministry on the 
college campuses within the Diocese. 

The plan developed by the commit- 
tee over the course of several 
meetings during 1986 was presented 
to the Executive Council on 
September 5th, 1986. The plan was 
adopted by the Council with two 
amendments and is to be presented 
to the 1987 Diocesan Convention. 

Report to Executive Council 
From the College Work Committee 

In response to the charge of the 1986 
Diocesan Convention the College 
Work Committee has examined the 
programs of the Diocese on the 
various college campuses within the 
Diocese of East Carolina. This ex- 
amination included existing pro- 
grams at East Carolina University 
and the University of North Carolina 
at Wilmington and a look at both 
residential and non-residential col- 
leges of both the four year and two 
year type. 

We believe that the Diocese should 
remain committed to chaplaincy 
work on the campuses within the 
Diocese. If anything, we believe our 
efforts should be strengthened with 
this population. We cannot ignore 
these young people for two to four of 
the most important years of their 
lives and then expect them to show 
up on our doorsteps as young com- 
mitted Episcopalians. 

We believe that it is vitally important 
that the Diocese should take the in- 
itiative to institute an Episcopal 
presence and/or program on all 
residential and non-residential cam- 
puses within our boundaries. It is our 
feeling that these programs should be 
a joint responsibility of the Diocese 
and the local parish or parishes. 

Given these basic assumptions we 
make the following recommenda- 

(1) The Diocese should move im- 
mediately to establish a standing col- 
lege work committee charged with 
the overall coordination of programs 
on the college campuses within the 
Diocese. Currently, there is no real 
process of accountability for the ex- 
isting programs at ECU and UNC- 
W and we believe it important to 
have such a system particularly in 
light of our other recommendations 
which we believe are leading to an 
expansion of this ministry. This stan- 
ding college work committee would 
report to the Executive Council. 

(2) We believe local parishes 
should be encouraged to make an 
Episcopal presence on our two year 
non-residential campuses. We 
recognize that we cannot really talk 
about programming on these cam- 
puses, but at the least these students 
should be made aware of the poten- 
tial of clergy assistance and other ser- 
vices of the church. 

(3) We believe that some form of 
chaplaincy program should be en- 
couraged on all residential campuses 
within the Diocese. The initiative 

must come from the Diocesan office 
but the responsibility for carrying out 
the progrm must reside with the local 
parish or parishes. To establish this 
objective we recommend that the 
newly created college work commit- 
tee be given a budget of $25,000 for 
the 1987 year. These funds to be 
distributed in the following way: 

The campuses and local parish or 
parishes would be asked to submit a 
proposal to the college work commit- 
tee. The proposal would outline pro- 
jected program and specific budget 
requests for the campus in question. 
These proposals, if acted upon 
favorably by the committee, would 
fund an approved program on the 
basis of the Diocese providing 70% 
of the budget and the parish 
(parishes) providing the remaining 
30%. This percentage figure would 
change to 60/40 in the second and 
subsequent years of any program. 
Each program would be reviewed 
yearly before new funding would be 

We wish to commend the current ef- 
forts at both ECU and UNC-W. 
These programs, which are different 
in kind, both appear to be doing an 
excellent job with limited resources. 
We further believe that these pro- 
grams demonstrate that there is no 
single best way to serve college 
students and that there is no require- 
ment that the services be provided 
only by clergy. 

The amount of potential funds 
available to any single campus will 
be based on the following formula: 

0-50 — Episcopal students on campus 
$8.00 per student; 50- 
100 — Episcopal students on campus 
- $12.00 per student; 100 plus 
Episcopal students on campus - 
$18.00 per student; Maximum funds 
to any one campus - $12,000.00; 
Minimum funds to any one campus - 

These figures have been checked 
against current operating programs 
and we believe that these programs 
will not suffer. This proposal also 
permits the establishment of pro- 
grams on all other campuses within 
the Diocese which will put these 
campuses on a comparable basis with 
the campuses that have existing pro- 
grams. At the same time the overall 
budget request for college work sup- 
port in 1987 remains under support 
for college work during 1984-1985. 

— Respectfully submitted, 
The Rev. Dr. Richard 
Warner, Jr., Chairperson 

College Work Committee Members: 
Dr. William Wagoner, Dr. Luther 
McManus, Mr. A. A. Harden, Mr. 
Hehemiah Parker, Ms. Martha B. 
Simpson, Dr. Erwin Hester, Ms. 
Frances Douglas, the Rev. George 
Tompkins, Ms. Ginny Lundeen, 
Ms. Kay VanNortwick, Ms. Lennie 
Perry, Ms. Marty Gartman. 

Don't forget to visit the 
Diocesan Resource Center 
and other booths at 

A report on the Commission on Ageing 

The Commission on Ministry with 
the Ageing was in repose for many of 
the months of 1986. It seemed well 
and wise to leave things be for 
awhile. Repose permits meditation 
and reflection. Meditation and 
reflection can lead to new directions 
and renewed purposeful vigour. 

The Commission was revised and 
revamped and has met three times in 
the latter part of 1986. We talked 
about our own ageing. We talked 
about our experiences with ageing in 

those close to us. We talked about 
ageing in general in our Churches 
and in society. Four of us have been 
to conferences in 1986 in 
Washington, Asheville, and again in 
Washington. Provocative ideas were 
reported from each conference. Our 
neighboring dioceses have been in- 
quired of, and we are especially im- 
pressed with the work in the Diocese 
of North Carolina. The national 
Episcopal Society for Ministry with 
the Ageing, ESMA, has provided us 
with much encouraging material. 

Immediately, we will have a table at 
the Diocesan Convention in 
February. Stop by. We have asked 
for a few minutes for one of us to 
speak to the Convention. Listen 
carefully. Specific suggestions and 
ideas will be forthcoming in 1987, 
perhaps even a convenient con- 
ference or two in the diocese. Your 
guidance and help is sought by each 
of us on the Commission: Mmes 
Nancy Broadwell and Leyburn 
Winslow; Messrs Jack S. Campbell, 
John W. King, Scott Luce, and 

Bryan Sutton; the Reverends John 
Bonner and Jud Mayfield in whose 
names I respectfully submit this 

— Frank M. Ross, Chairman 

(Please see announcement on ESMA 
poster p. 19. We urge you to par- 
ticipate. Ed.f 

Extra past copies of Cross 
Current will be available at 


Page 9 

January 1987 

Nominess for elected positions 

Deputy to General Convention — Clergy (4 to be chosen) 

The Rev. James R. Boyd: 

rector of Holy 

Trinity, Fayetteville. Diocesan Involvement: Member: 
Department of Mission, Cursillo; Coordinator: 
Diocese of East Carolina Consultant Network. 

"His contacts throughout the National Church would make him a very 
knowledgeable delegate, and would do a good job reporting back to our 
people. " 

The Rev. Robert D. Cook: rector of St. 

James, Wilmington. National Involvement: National 
Church Alcohol Commission; Chairman: Diocesan 
Alcoholism Commission. 


"Mr. Cook has served in this capacity before to the extent that he will be a 
truly effective delegate and not a confused spectator. 

The Rev. Christopher P. Mason: rector of 

St. Stephen's, Goldsboro. Diocesan Involvement: 
Chairperson, Youth Commission. Member: Liturgical 
Commission; Coordinator: Winterlight XI at Kanuga, 
Province IV Youth Event, "Adults Who Work With 
Youth" Conference. Happenings Spiritual Advisor. 


"He has Diocesan and National experience with youth and adults, and he 
has a willingness and interest in serving in this capacity. " 

The Rev. George D. Muir: rector of St. 

Paul's, Beaufort. Diocesan Involvement: Member: 
Standing Committee, Executive Council, Commission 
on Ministry, Board of Managers - Thompson 
Children's Home, Stewardship Committee; Former 
Youth Committee Chairman. 

"Mr. Muir's interest and involvement in the Church on the local level and 
in this Diocese, also extends to the National Church and its concerns. " 

The Rev. Joseph W. Cooper: rector of 

Church of the Servant, Wilmington. Diocesan Involve- 
ment: Chairman: Liturgical Commission of Diocese; 
Member: Christian Ed., Finance Committee, Plann- 
ing, Design and Construction Commission, Conven- 
tion Committee, Consulting team of the Diocese, Trini- 
ty Center Youth Camp staff, Winterlight (Kanuga) 
staff, Association of Liturgical and Music Commis- 

"Joe Cooper would be a valuable and informed representative of the 
Diocese of East Carolina to the General Convention due to his active and 
long term involvement in Diocesan activities and local parish programs. " 

The Rev. Dr. John Randolph Price: 

tor of St. Timothy's, Greenville. Diocesan Involve- 
ment: Member: Liturgical Commission, Executive 
Council 1980-83; 1986-, Commission on Peace and 
Justice; Diocesan Consultant on Evangelism; Former 
Member: Commission on Stewardship; Former Chair- 
man: Diocesan Youth Ministry; Former Member: 
Board of Directors, Mid-Atlantic Parish Training Pro- 

"John has an unusually mature appreciation of the Episcopal Church at 
large, including the major issues with which it struggles today. " 

The Rev. James R. Horton: rector of Church 

of the Advent, Williamston. Diocesan Involvement: 
Executive Council. Delegate to National Church Con- 
vention on Peace; Chairman: Christian Ministries- 
Migrant Ministries and Peace with Justice Commis- 
sion; Former Chairman: Camps and Conference Com- 
mittee and Salary Committee; Dept. of Stewardship; 
Clergy Co-Chairman Venture in Mission Campaign; 
Consultant-Alabama Plan of Stewardship. 

"Mr. Horton 's years of service in the diocese have prepared him to repre- 
sent some of the needs and feelings of our diocese to the general church. He 
has worked with members of the National Church staff on National 
Church issues. " 

The Rev. A.C. Marble (Chip) 

Assistant for 
Program to the Bishop, Diocese of East Carolina. 

"Chip has been involved in every facet of diocesan life and will benefit the 
diocese by being involved in the life of the National Church. " 

The Ven. Webster L. Simons, Jr.: 

chdeacon of Coalition 16, Edenton. Diocesan Involve- 
ment: Former Chairman: Diocesan Liturgical Com- 
mission; Executive Council and Various Departments; 
Convenor-Rural Task Force of the five North and 
South Carolina Dioceses; President of the Board of 
New Directions Ministry (LAND); Member of the 
Rural Planning Team of the National Church. 

"He is priest in charge of my church and I feel we will be very well 
represented by him. " 

The Rev. Dr. Richard W. Warner, Jr: 

rector of St. Thomas, Ahoskie. Diocesan Involvement: 
Chairperson, Department of Christian Education, 
1983-Present; Member since 1980; Chairperson: Col- 
lege Work Committee 1985-86; Consultant to various 
parishes and Vestrys. 

"Dr. Warner has maintained an unusually active, energetic ministry in our 
diocese and is knowledgeable in all aspects of mission beyond and in addi- 
tion to his parish ministry. " 


Page 10 

January 1987 

The Rev. Henry H. Witten, Jr. rector, St. 

Christopher's, Havelock. Diocesan Involvement: 
Former member: Diocesan Stewardship Committee, 
Board of Managers Thompson's Children's Home, 
Commission on Ministry; Former chairman Camps 
& Conferences, Camps & Conferences Planning Com- 
mittee; Current: Standing Committee, Program Chair- 
man for a Camp Session. 

"Mr. Witten has provided strong leadership at St. Christopher's, building 
the parish and leading us into a ministry beyond ourselves out into the 
community. He has been an active leader in the diocese and is familiar 
with the mission of the church. " 

The Rev. P.J. Woodall, rector St. Paul's, 
Clinton. Diocesan Involvement: Has just completed a 
successful chairmanship of the committee that selected 
the youth director. Strong involvement in Christian 
Migrant Ministries. Member: Executive Council, 
Liturgical Commission, Board of Managers & Ex- 
ecutive Committee at Thompson's Children's Home, 
Christian Ed. 


"P.J. has been in our diocese long enough to make a strong impression of 
profound compassion and thoughtful action - an excellent representative of 
our clergy. " 

Deputy to General Convention — Lay (4 to be chosen) 

Mr. Rick Craft. St. John's, Greenville. Diocesan 
Involvement: Executive Council, Board of Managers- 
Trinity Center, Chairman: Companion Diocese Com- 
mittee, Camp and Conference Planning Committee, 
Cursillo, Vestry, Senior Warden, Lay Reader and 
Chalice Bearer. 


"I nominate Rick Craft because of his breadth of service to his Parish and 
his Diocese. " 

Charles L. Garrett, M.D. 

St. Anne's, 

Jacksonville. Diocesan Involvement: Executive Coun- 
cil, Trustee, General Convention Deputy 1982, 1985; 
Chairman: Stewardship Committee, Clergy Salary 
Study Committee, Board of Managers-Trinity Center; 
Trustee-University of the South. 

"A dedicated churchman, Dr. Garrett has served this Diocese well at two 
previous General Conventions and in 1985 was appointed a member of the 
Committee on National and International Affairs and also served as Vice- 
Chairman of the Committee on South African Affairs. " 

Ted Gartman, 

St. Paul's, Greenville. Diocesan 
Involvement: Deputy National Convention 1982, 1985; 
Board of Visitors, Kanuga, Consultant: Coalition 16 
Planning, Evangelism Program, Vestry, Delegate 
Diocesan Convention, Advisor Campus Ministry. 

"Ted has been a Deputy for this diocese at the last two conventions. He 
has the knowledge and experience to represent our diocese. " 

J. Clarence Leary. 

St. Paul's, Edenton. 
Diocesan Involvement: Stewardship Commission 
Chairman, Executive Council, Trinity Center: Ad Hoc 
Committee, Planning Committee, Board of Managers; 
General Convention-1985; Transition Committee, 
Budget, Creative Stewardship, Sr. Warden, Vestry, 
Chalice Bearer, Lay Reader, Diocesan Convention 

"For many years Clarence has been involved in those areas of our church 
and diocese which require good leadership, vision, sensitivity and strong 
faith. " 

Mrs. Alice W. Lynch. 

St. Peter's Church, 
Washington. Diocesan Involvement: Present 
Secretary: Standing Comittee; Former member: Ex- 
ecutive Council; Former President: Diocesan ECW; 
Co-Chairman: Year of Celebration & Rededication, 
Vestry, Sr. Warden.. 

"Dill Lynch 's long and outstanding record of Parish and Diocesan involve- 
ment speaks for itself. Her commitment to our Lord and His Church is evi- 
dent in all of her parish and Diocesan work, making her an excellent 
choice as representative of our Diocese. " 

Lewis T. (Tuney) Nunnalee, II. 

bt. John s, 

Wilmington. Diocesan Involvement: Former member: 
Commission on the Ministry; Treasurer of "Venture in 
East Carolina"; General Chairman: "Our Shared Vi- 
sion"; President: Episcopal Foundation of the Diocese 
of East Carolina, Inc., Lay Reader, Former Sr. 
Warden, Junior Warden. 

"Tuney has taken a keen and active interest in Diocesan and National 
Church financial policy and business affairs for many years. " 

William S. Page. 

St. Mary's, Kinston. Diocesan 
Involvement: Diocesan Treasurer, Member: Executive 
Council, Former President: Standing Committee, 
General Convention Deputy, '64, '67, '69, '70, '79, 
Secretary-Treasurer: Episcopal Foundation; MRI 
Commission, Vestry. Sr. Warden, Lay Reader, Chalice 

Mrs. Ruth Woodley. 

St. Andrew's, Columbia. 
Diocesan Involvement: Former President Chur- 
chwomen; Member: Executive Council, Served on 
Standing Committee, Member: Department of Chris- 
tian Education, Delegate to Triennial, Deputy to 
General Convention, Senior Warden, Vestry, Sunday 
School teacher, Lay Reader. 

"I nominate this candidate because of her knowledge of and service to this 
Diocese, the Coalition and the Parish. She is an excellent representative 
for a small Church. " 


Page 1 1 

January 1987 

Nominees to Executive Council — Clergy (3 to be chosen) 

The Rev. C. Phillip Craig, rector of St. 

Mary's, Kinston. Diocesan Involvement: Diocesan 
Consultant for Coalition 16 and Albemarle Area; 
Diocese of North Carolina: Standing Committee, 
Diocesan Council, Const, and Canons, Conference 
Center Board. 

"Phil 's experience in other dioceses will be very valuable to East Carolina 'a 
Executive Council. He is an outstanding parish priest who brings much to 
St. Mary's and this diocese. " 

The Rev. James R. Horton, rector, of Church of the Advent, 
Williamston. (Please, see Deputy nominations}. 

"During his years in the Diocese Mr. Horton has served three terms on the 
Executive Council and has chaired or been a member of several diocesan 
departments and committees within the diocese. He has had an opportuni- 
ty, in these positions, to visit many of the parishes in East Carolina. " 

The Rev. K. Weldon Porcher, rector of St. 

Andrew's by-the-Sea, Nags Head. Diocesan Involve- 
ment: Chairman: Commission on the Ministry 84-86. 


The Rev. Frank King,rector of Christ Church, 
Hope Mills and St. Mark's, Fayetteville. Diocesan In- 
volvement: Diocesan Clergy Salary Study Commission, 
Advisor to the Diocese on Computerization, Cursillo, 
Rector to two parishes. Assistant Rector and then In- 
terim Rector to St. Johns, Fayetteville. 

"Frank is a talented, energetic and mature young priest. He can and will 
contribute greatly to the work of the Diocese of East Carolina as a member 
of the Executive Council. " 

Nominees to Executive Council — Lay (4 to be chosen)- 

"Our area of East Carolina should have representation and input on the 
Executive Council. " 

The Rev. Dr. Richard W. Warner, Jr., rector, of St. Thomas, 

Ahoskie. (Please, see Deputy nominations). 

"As chairman of two diocesan departments, Dr. Warner has been present 
at and a part of Executive Council since his ministry in the diocese started. 
His energy and awareness of diocesan ministry would serve us well as a 
voting member of the council. " 

Middleton L. Wooten, associate rector, St. 
Paul's, Greenville. Diocesan Involvement: Families 
Ministries (chair), Peace and Justice, Director, Cam- 
pus Session at Trinity, Cursillo, Happening, Prison 
Ministry, Campus Ministry, "Peacemakers", Order of 
St. Luke's Family Violence Ministry. 

' 'A member of our diocesan clergy for many years, Mid served as chairman 
of Christian Ministries at the critical junction of creating migrant 

ministries. " 

Nancy Broadwell, Holy Trinity, Fayetteville. 
Diocesan Involvement: President-elect ECW; Former 
UTO Chairman; Thompson Children's Home, Ageing 
Commission. Christian Ed. Chairman of parish. 

"Nancy has been a significant leader in the parish and continually sup- 
ports and speaks for the ministry of the Diocese and its needs. " 

Billie Craft (Mrs. Richard), St. John's, 
Wilmington. Diocesan Involvement: Current President 
ECW, Former Chairman: UTO, Triennial Delegate 
twice, Thompson Children's Home Board of 
Managers, Re-dedication and Celebration committee, 
Stewardship team, Cursillo, Convention delegate, Co- 
ordinator for the food supplement program. 

"Billie has been and is an active lay woman who is dedicated and energetic 
in her varied ministries with good organizational skills. " 

Mrs. Patti Hutaff, St. John's, FayettevUle. 
Diocesan Involvement: Present: Chairman of Commis- 
sion on PDC, Delegate Diocesan Convention; Former 
Member: Executive Council; President: Church 
Women; Steering Commission of "Our Shared Vision"; 
Ad Hoc Committee on Camps and Conferences; Ven- 
ture in Mission; Delegate twice to Triennium. 

"A leader in the Church in both diocesan and home parish for many 

years. " 

Mercedes J. NeWSOme, St. Mark's, Wilm- 
ington. Diocesan Involvement: Former Commission on 
Ministry, Peace Conference; Present Finance Commit- 
tee, Board of Managers of Trinity Center, Coalition of 
Black Episcopalians; Former Jr. Warden; 

"Because of her church involvement on the local and diocesan level and 
because of her continued interest and personal sacrifice she would serve 
ably. " 

Colin Obenchain, St. Peter's, Washington. 
Diocesan Involvement: Did research for and completed 
the questionnaire required by the Commission on Plan- 
ning, Design and Construction Committee for Preser- 
vation of Historic Structures, Vestry. 

"He would make an excellent member of the Executive Council because of 
his deep sense of commitment to any task put before him. Throughout the 
parish he is known for his willingness to serve the parishioners, the Church 
and our Lord. " ; 

George Roraback, St. Paul's In-The-Pines, 
Fayetteville. Diocesan Involvement: Marriage En- 
counter Staff; Evangelism Pilot Project Participant; 
Vestry Member; Lay Reader; Christian Education 
Teacher; Outreach Ministry with CONTACT; "Our 
Shared Vision" Stewardship Committee. 

"George 's work experience as a Command Sergean t-Major in the Army, 
an educator at many levels, and a human relations specialist for Cablevi- 
sion equip him with strong leadership skills. His long and dedicated service 
in the Episcopal Church show forth considerable faithfulness, commit- 
ment, and flexibility. ." 


Page 12 

January 1987 

Dr. M. Fred Sproul, D.MD. St. Stephen's, 

Goldsboro. Diocesan Involvement: Happening Board 
of Directors, Cursillo, Diocesan EYC Olympics. 
Vestry, Jr. EYC Advisor, Church School Teacher. 


"Dr. Sproul is a committed and active layman in the church, both locally 
and in the diocesan family. " 

Ken Whichard, St. Francis, Goldsboro. 
Diocesan Involvement: Consulted with the bishop and 
office staff on computerizing diocesan office. Chalice 
Bearer, Vestry, Sr. Warden. 


John Sherman, Jr., St. Mary's, Kinston. 
Diocesan Involvement: Former member: Diocesan 
Finance Committee, Consultant on camps and con- 
ferences. Vestry. 


"A committed layman, he has many management and decision-making 
skills and has an understanding of the mission of the church. " 

"John has special abilities in the field of finance and business and is 
knowledgeable and interested in parish and diocesan affairs. " 

Dr. Robert Van Veld, St. Timothy's, Green- 
ville. Diocesan Involvement: Member of Diocesan 
Stewardship Commission, Consultant in Diocesan 
Evangelism Project, Member of Diocesan Consultant 
Network, Member: Pastoral Care Team. 
Chairman: Long-range Planning Committee, Former 
leader of Sunday Adult Forum, Chalice Bearer, Lay 

"Bob is already committed to our diocesan life. His consulting and leader- 
ship skills are currently engaged with great effect in our diocesan programs 
for evangelism, stewardship and the new parish consultant program. " 

Standing Committee — Clergy (1 to be chosen) 

The Rev. Joe Cooper, rector, Church of the Servant, Wilmington. The Rev. Lawrence P. Houston, rector, 

(Please, see Deputy nominations). 

"Joe has been very active in our diocese and I believe he will fill this 
significant position in a very responsible manner" 

St. Paul's, Greenville. Diocesan Involvement: Four- 
term member of Executive Council; Former Standing 
Committee; Former Chairman: College Work Com- 
mittee, Ministry of Life and Work. 

"The Rev. Houston has been a long-term member of the diocesan family, 
rector of a vital church. " 

Standing Committee — Lay (1 to be chosen) 

Charles H. vonRosenberg. 

St. John's, 

Fayetteville. Diocesan Involvement: Executive Coun- 
cil, Resolutions Committee, Delegate Diocesan Con- 
ventions. Vestry, Sr. Warden, Chairman: Search 
Committee for rector 

"A dedicated Christian layperson who gives greatly of time, talent and 
money to the Church. Valuable experience on both Diocesan and local 
church level. " 

Algernon L. Butler, Jr., St. John 's, Wilm- 
ington. Diocesan Involvement: Cursillo; Former no 
member: Convention Canons Committee, Delegate, photo 
Alternate. Sr. Warden, Lay Reader, Chalise Bearer. available 

"Al has demonstrated a keen interest and concern for the spiritual and 
physical well being of his parish and the Diocese. He is a practicing at- 
torney and has devoted much of his time and talent in the service of the 
Church. " 

Trustee of the Diocese — Lay (1 to be chosen) 

John R. (Rod) Andrew, St. John's, Wilm- 
ington. Diocesan Involvement: Member: Standing no 
Committee, Commission on PDC; Former member: photo 
Executive Council. Sr. Warden, Lay Reader, Vestry. available 

"Rod has taken an active interest in his church. He desires to continue this 
service as Trustee of the Diocese. " 

Mr. Hodges Hackney, ST Peter's, 

Washington. Diocesan Involvement: Trustee, Board of 
Managers, Trinity Center; Foundation Board. Vestry, 
Search Committee for Youth Director, Christian Ed. 


"Mr. Hackney is a competent, committed parishioner with business 
expertise. " 

Mr. O. Haywood Weeks, St. Mary's, 

Kinston. Diocesan Involvement: Executive Council: 
1982-1985, Vestry. 


"Mr. Weeks has been a long and active layman in the affairs of the 
Episcopal Church. Several times Sr. Warden of St. Mary's, chairman of 
the building committee and always supportive of her life and work. " 


Dr. Lawrence R. Brewster, St. Paul's, 

Greenville. Diocesan Involvement: Historiographer - 
25 years, Usher, Leader in Senior Citizen Group. 

"Faithful and loving service to this Diocese for over 25 years. " 


Page 1 3 

January 1987 

1987 Proposed Budget 


Bal. Brought Forward 

Episcopal Foundation 

Pledges Prior Years 


Sarah Graham Kenan 



Creative Christian Stewardship 
Price-NDE Fund For Theo. Ed. 













Pension Premium 









Salary 28,616.49 

Pension Premium 7,763.64 

Utilities 2,591.01 

Travel 7,813.97 

Housing 9,371.25 




Salary & Travel 
Moving Expenses 

Payment for IRA 
Pension Supplement 
Diocesan Loan Payment 
Janitorial Service 
Yard Service 
Postage & Printing 

General Office Expense 
Payroll Taxes 
Audit Expense 

New Copier (One Time Expense) 

Health & Life Insurance 
Retired Clergy 

Diocesan Insurance 

Graham Capital Improvement 

Diocesan Convention 

Grants to Seminarians 
Continuing Education-Clergy 

Clergy Conferences 






































































1986 1987 


Editor's Salary 9,240.00 9,700.00 

Contributing Editors 3,697.75 3,000.00 

Expenses & Photos 5,303.62 8,000.00 

Publication 18,501.87 18,500.00 

Department of College Work 




Dpoartment V^orlc 

4 692 78 

6 500 00 



6.400 00 

Education for Ministry 



Camps & Conferences 



Dept. of Christian Ministries 



Dpnt of F'.vano'pli^m 

3 100 25 

4 000 00 


1 4 \ 'A 1 1 1 1 f\ n I .nnrpnAs 

V-JVJdll Lll-Hl V-illlU 1^1 ICO 

62 691 75 

48 880 00 

V-J i cm to wj v. 1 1 1 in tiiuo 

59 908 11 

55 089 00 



"\ 000 00 

\J n \J\j\J ■ \J\J 

Department Meetings 


"iOO 00 




New Work 


Department of Stewardship 



Liturgical Commission 



Commission on Ageing 



Program Committee 



Marriage Encounter 



Alcohol Commission 



Diocesan Resource Center 



Families Ministires 



Commission for Prayer 



Commission on Ministry 


Creative Stewardship (30% ) 



General Convention Budget 

General Convention Delegates 

General Church Program 

Est. of New Companion Diocese 

SYNOD Quota 

Land Stewardship Council 


Thompson's Children Home 

St. Mary's College 

St. Augustine's College 

Univ. of South-Sewanee 

UNC- Wilmington-Chaplain 

NC Council of Churches Dues 

Delegates Exp. -Annual Mgt. 

Episcopal Radio/TV Found. 

Ecumenical Relations 

Hunger Committee 

Migrant Ministries 

Prison Commission 

Peace with Justice Committee 

Shepherd's Staff 

Creative Stewardship (70%) 



















































Page 14 

January 1987 


Capital Improvements $8,500- 
Diocesan Convention $12,000 


Bishop and Diocesan Staff 
Bishop (Salary, Pension, Housing, Travel and Utilities), Assistant for Pro- 
gram and Ministry (Salary, Housing, Travel & Utilities), Assistant for Ad- 
ministration and Finance (Salary & IRA), Youth Coordinator (Salary, IRA 
and moving expenses), Secretaries (Salary & IRA), Pension Supplement. 

Grants to Churches 

Department of Mission 


Department of Christian Education (Department Work, Youth, EFM), 
Camps and Conferences, Christian Ministries, Evangelism, Stewardship, 
Liturgies, Ageing, Marriage Encounter, Alcoholism, Diocesan Resource 
Center, Families Ministries, Prayer, Commission on Ministry, Creative 

Office Maintenance 
Diocesan Loan Payment, Janatorial Service, Yard Service, Postage and 
Printing, Telephone, General Office Expense, Payroll Taxes, Audit Ex- 
pense, Utilities, New Copier 


Health and Life Insurance, Retired Clergy, Diocesan Property Insurance 


Editor's Salary, Contributing Editors, Expenses and Photos, Publication 

College Work 

Office and Program 


Grants to Seminarians, Continuing Education - Clergy, Clergy Conferences. 
Diocesan Convention 

Capital Improvements 
Graham Capital Improvements 


Pledge to National Church 

General Convention 
General Convention Budget, General Convention Delegates - Expense. 


Companion Diocese, Synod Quota, Land Stewardship Council, Kanuga, 
Thompson Children's Home, St. Mary's College, St. Augustine's College, 
Univ. of the South-Sewannee, N.C. Council of Churches, Episcopal 
Radio/TV Foundation, Ecumenical Relations, Hunger, Migrant Ministries, 
Prison, Peace with Justice, Creative Stewardship Grants. 


Page 15 

January 1987 

Our colleges report to the convention 

St. Mary's College president wants 
stronger Episcopal relationship 

My first semester at Saint Mary's 
was a rewarding one. I am fortunate 
that John Rice left the college finan- 
cially stable and academically 
strong. With the support of our 
friends, we are moving into the 
future with great confidence. 

I have been most impressed with the 
deep love people feel for Saint 
Mary's. The faculty and staff are 
deeply committed to the school's mis- 
sion. Parents are involved in the 
decisions and programs that help 
determine the school's direction. 
Alumnae give generously of their 
time and resources to help preserve 
the special place they want Saint 
Mary's to be. 

This fall the annual alumnae 
phonathon generated more than 
$225,000 in pledges, with 75% of all 
alumnae reached making pledges. 
This response is indicative of how 
alumnae feel about their beloved 
Saint Mary's. 

The Admissions Staff has seen us 
through a decline in the national stu- 
dent population. This fall, Saint 
Mary's opened with a 13% increase 
in enrollment. Scholarship programs 
have been strengthened, and top 
students are finding that Saint 
Mary's can assist them with tuition. 

Dr. John Wester, formerly Associate 
Vice President for Student Affairs at 
Valdosta State College, assumed 
duties as Dean of Students last sum- 
mer. His years of education, his ex- 
perience, and his enthusiasm have 
done much to strengthen student 

One of my priorities will be to 
strengthen Saint Mary's relationship 
with the Episcopal Church. Saint 
Mary's is the only Episcopal 
women's college left in America, a 
distinction which must be preserved. 
For 145 years, Saint Mary's has 
helped women develop strong leader- 
ship skills - skills they have used as 
parish and community leaders. 

These alumnae have made signifi- 
cant contributions to the Church. 
Sadly, the National Church gives the 
college no financial suport. We must 
rely solely on contributions from the 
five dioceses with which we are af- 

The Diocese of East Carolina, its 
parishes and ECW branches made 
gifts to Saint Mary's totaling $22,500 
during the 1985-86 fiscal year. This 
figure represents a 150% increase 
over last year and more than half of 
all church gifts received by the school 
during that period. The $12,000 
Challenge made by St. John's, 
Fayetteville made a great differnce. 
We appreciate their efforts and the 
response to that challenge within the 

Your support is important to us in 
that it demonstrates your belief in 
our work. Episcopalians must 
become more aware that they can 
help Saint Mary's. That help takes 
two forms — referring students to us 
and including us in your parish giv- 
ing plans. We ask for your support at 
a level that continues to reflect the 
contributions Saint Mary's makes to 
the long-term growth of the Church. 
You can be sure your support of 
Saint Mary's is a good investment. 

— Respectfully submitted, 
Clauston Jenkins, President 

University of the 
South recounts 
proud connection 

On a southern point of the 
Cumberland Plateau in Tennessee, 
on Sewanee Mountain, is one of the 
most beautiful university campuses 
in America. Travelers viewing this 
shaded, English-like campus 
describe it as an ideal resting place 
on a long journey. 

For the more permanent residents 
the students, Sewanee is also a 
stopover on a long journey, but it is 
not a resting place. Life stirs here 
with much the same intensity as it 
has for 120 years, shaped by 
Episcopal beginnings, inspired by 
scholars, and stimulated by high 
academic standards. 

Throughout this campus, from the 
College of Arts and Sciences to the 
School of Theology, the influence of 
the Church continues to mold the 
traditions of the University of the 
South. No other college or university 

Cross Current cannot report on our 
colleges with regularity. Therefore, 
we decided to give this space to St. 
Mary's and the University of the 
South in order for all our readership 
to be informed about these Episcopal 

has maintained such a close relation- 
ship with the Episcopal Church. In 
the spirit of the Church's regard for 
inquiry and the search for truth, the 
University of the South easily avoids 
being narrowly sectarian. Its 
founders were Bishops James H. 
Otey of Tennessee, Leonidas Polk of 
Louisiana, and Stephen Elliott of 
Georgia. We might also add Aristotle 
and St. Augustine. 

Sewanee has an excellent record of 
taking bright young people and 
opening for them greater horizons of 
achievement and service. The most 
conspicuous evidence of this success 
you support is reflected in the 
numerous academic honors which 
come to Sewanee and its students 
every year. 

During the past academic year, a 
Sewanee student became the twenty- 
first Rhodes scholar to graduate from 
Sewanee. The University now ranks 
twenty-fourth in the production of 
Rhodes scholars among all univer- 
sities and colleges, most of which 
have much larger enrollments than 
Sewanee. The only institution in the 
South with a higher ranking in the 
past forty years is the University of 
North Carolina. 

Also during the year, a junior in the 
College was named a Harry S. 
Truman scholar. He was also among 
a select number of students to receive 
a major scholarship under the Young 
Scholars Program of the National 
Endowment for the Humanities. 
Two other students received 
prestigious Thomas J. Watson 
Fellowships named after the founder 
of IBM. 

At a time when universities have 
become larger and more impersonal, 
Sewanee remains small by design. At 
the 118th spring commencement last 
May, B.A. and B.S. degrees were 
awarded to 242 undergraduates. The 
Seminary awarded one Doctor of 
Ministry degree, thirty Master of 
Divinity degrees, and of Divinity 
degrees, and one Master of 
Theological Studies. 

Among Sewanee 's graduates are 

three most recent Presiding Bishops 
of the Episcopal Church, including 
the Rt. Rev. Edmond L. Browning, 
who holds degrees from both the Col- 
lege and School of Theology. In ad- 
dition, the President of the Episcopal 
House of Deputies, The Rev. David 
B. Collins, is also a graduate of the 
College and Seminary. 

The bright news from the School of 
Theology this year was the election of 
The Very Rev. Robert E. Giannini 
as the 10th dean of the Seminary. 
Dean Giannini, previously dean of 
the Cathedral Church of St. Peter in 
St. Petersburg, Florida, brings a 
combination of scholarship and 
parish experience, along with a 
strong spiritual vision, to his new 
position. In addition former Dean 
John E. Booty, one of the Church's 
most eminent historians, has return- 
ed to initiate an Anglican Studies 
program at Sewanee. 

Two other endeavors continue to 
have a significant impact on the 
University's outreach to the Church. 
St. Luke 's Journal of Theology, one 
of the two scholarly Episcopal jour- 
nals, is published in Sewanee, and 
Education for Ministry has an enroll- 
ment of 5,000 lay adults around the 
nation and abroad. EFM recently 
awarded a certificate to its 3,000 

The University is still feeling the 
glow of success in the aftermath of 
exceeding the $50-million goal of its 
Century II capital funds campaign. 
A key ingredient in that success in 
more recent months has been the ad- 
dition of endowments for professor- 
ships which have been raised among 
several of the twenty-eight dioceses. 

Vice-Chancellor and President 
Robert M. Ayres, Jr., who has been 
instrumental in strengthening the 
University financially and in re- 
affirming the University's ties with 
the Church, is calling upon all of 
Sewanee's friends to continue to be 
inspired by the vision of the founders 
who saw the University of the South 
as the Church's contribution to the 
South and the South 's contribution 
to the nation. 


Page 16 

January 1987 

National Church News 

Next year in Ireland — A special youth offering 

BELFAST, Northern Ireland —As the Wise Men traveled 

from different parts of the world to worship at the crib of the infant Jesus, so 
Epiphany 1988 will see youth from throughout the worldwide Anglican Com- 
munion gather together at Stranmallis Training College here for the first 
Inter-Anglican Youth Event. 

The gathering itself will be held Jan. 3-8, 1988, but delegates will arrive 
earlier, spending the time from Dec. 29- Jan. 3 in a "hosting program" in 
Ireland, Scotland, England and Wales, living with families and learning 
about their lives and the life of the church in those places. 

A resolution from the Anglican Consultative Council 6 meeting which recom- 
mended the setting up of a Youth Communication Network sparked the drive 
for an Inter- Anglican Youth Event, seen by its organizers as a way of in- 
itiating such a network. If all 28 provinces of the Anglican Communion are 
able to send a full delegation, there will be 312 Anglicans between the ages of 
18 and 28, as well as about 45 ecumenical participants. Quotas assigned to 
each province are based on those used for the Anglican Consultative Coun- 

The themes for the young people will reflect those Anglican bishops will be 
examining at the Lambeth Conference later in 1988: Mission and Ministry, 
Faith and Practice, Ecumenical Relations and Christianity and the Social 
Order. Part of the outcome of the gathering is expected to be an expression of 
the views of Anglican youth on these subjects to be sent to the bishops as part 
of their Lambeth preparations. 

Planning for the Inter- Anglican Youth Event began last November, with a 
meeting of youth officers from around the Anglican Communion. Those at- 
tending represented 14 of the 28 provinces, and from their number was drawn 
a six-member planning group. They also discussed the purpose of the gather- 
ing, settling on 11 points: (1) Opportunity for Anglican young people to meet 
together globally (2) To build a global identity (3) To lessen isolation (4) To 
focus on issues affecting the Anglican Communion (5) To strengthen and 
broaden the worldwide network for the Anglican Communion and the 
ecumenical movement (6) To sensitise young people on issues affecting young 
people throughout the world and to involve youth in the awareness of peace 
and justice (7) To enthuse and encourage our young people to a Gospel 
lifestyle and active commitment on their return home (8) Content should 
relate to issues that affect all of humanity (poverty, oppression, injustice, 
racism, peace and justice) (ie. an exposure program) (9) To encourage 
solidarity with the victims of humanity (10) To explore our Anglican perspec- 
tive on worship, spirituality, understanding and experience of God and the 
sharing of our unique contribution to the present and future Church (11) To 
broaden the experience of young people and to facilitate exchange of views. 

While some had argued for a site in a third world country, costs proved pro- 
hibitive, and Northern Ireland was viewed as, in many ways, a "bridge," 
with the work of the Church of Ireland for peace between warring factions in 
that country, according to the Rev. Canon Michael Jones, who represents 
Bobbie Bevill of the Episcopal Church Center staff on the planning group. 
The gathering has the enthusiastic backing of the Church of Ireland's 
primate, the Most Rev. Robert Eames, who will welcome participants at the 
opening service, and of the Dean of Belfast , Cathedral, where an Epiphany 
service will be held for the young people. 

Costs are still a problem, and those provinces most able to help are being call- 
ed upon for assistance. The Church of England and the Episcopal Church 
are hoping to raise $125,000 (about $35,000) a piece, the Anglican Church of 
Canada 120,000, and the Church of Ireland, Scotland and Wales 110,000 


In speaking of what he hoped the young people who attended the gathering 
would bring home with them, Jones spoke of what he himself has gained from 
the planning meetings he has already attended: "It's created a sense of identi- 
ty with all those places that get mentioned in the news. When I hear of a pro- 
blem in Sri Lanka, I know someone there; when I hear of a problem in South 
Africa, I know someone there ... I have a whole other sense of what's going 
on. I hope I have more compassion because I have heard 17 people share 

their perspectives. " n c 
Diocesan Press service 

Mother Ruth dies after long and useful life 

The Reverend Mother Ruth, 
founder of the Community of the Ho- 
ly Spirit, an Episcopal Religious 
Order for women, died on December 
22, 1986 after a two month illness. 

The Reverend Mother, the third 
child of an inter-racial marriage, was 
born Ruth Elaine Younger on Oc- 
tober 1, 1897, in New York City. 
Because of racial bias in the United 
States at that time, she entered the 
Canadian Sisterhood of St. John the 
Divine in Toronto. She was Life Pro- 
fessed on December 29, 1922. 

The Reverend Mother was 
graduated from St. Hilda's College, 
University of Toronto, receiving her 
B.A. degree with Honors in Natural 
Science. At graduation she was 
awarded the Governor General's 
Medal and the Prince of Wales Prize 
in Natural Science. She obtained her 
teaching degree at the Ontario Col- 
lege of Education and taught for 
several years at the Qu'Appelle 
Diocesan School in Regina and at the 
Bishop Bethune College in Oshawa. 
Upon her appointment as treasurer 
of St. John's Surgical Hospital, she 
returned to Toronto. 

In 1949, Sister Ruth and Sister Edith 
Margaret, both of the Sisterhood of 
St. John the Divine, were granted a 
leave of absence by their Community 
to begin a new work in New York Ci- 
ty. On February 2, 1950, they open- 
ed St. Hilda's School on Morningside 
Heights with a beginning class of 
eight preschool children. From the 
very beginning the school encourag- 
ed and maintained a fully integrated 
faculty and student body. 

The Community of the Holy Spirit 
was formally instituted on August 
27, 1952, when the Sisters' vows were 
transferred from the Sisterhood of St. 
John the Divine. Sister Ruth was 
elected to be the Reverend Mother of 
the new Community, an office which 
she held until 1976. 

Under Mother Ruth's direction and 
leadership, the Community of the 
Holy Spirit has also founded The 
Melrose School, a country-day 
school near Brewster, New York, 
and St. Cuthbert's Retreat House, 
also in Brewster. 

In 1967 the Reverend Mother was 
awarded the Bishop's Cross by the 
Right Reverend Horace W.B. 
Donegan, Twelfth Bishop of New 
York. She was the first woman in the 
diocese to receive this Cross, an in- 
dication of honor and gratitude 
reserved for outstanding service to 
the diocese. 

Her history of the Community and 
its works, In Wisdom Thou Hast 
Made Them, has recently been 
published by Adams, Bannister and 
Cox of New York City. 

The Reverend Mother travelled ex- 
tensively in the United States and in 
England, lecturing on the Religious 
Life and on education. For countless 
numbers of friends and students, the 
Reverend Mother was a witness, an 
example of a life surrendered to God. 
Those most near her will always 
remember her love of and delight in 
children and animals, and her untir- 
ing zeal for racial unity and equality. 

Following the Community's custom, 
the Reverend Mother's ashes will be 
interred at the Convent in Brewster. 
A memorial service was held for 
her on Martin Luther King Day, 
January 19, 1987, at 10 AM in the 
Cathedral Church of St. John the 
Divine, New York City. 

In lieu of flowers, the Community re- 
quests that contributions be made to 
The Mother Ruth Memorial Fund, 
St. Hilda's and St. Hugh's School, 
619 West 114th Street, New York, 
N.Y. 10025. 

Diocesan Press Service 

See our Bookstore at Conven- 
tion for Mother Ruth's book. 


Page 17 

January 1987 

National Church News 

Church comments on 
Terry Waite's government contacts 

Editor's Note: (The following state- 
ment was issued by the Episcopal 
Church Center on Dec. 15, 1986, 
after published reports attempted to 
link Terry Waite's work with the 
growing Iran-contra scandal.) 

The role of the Episcopal Church 
over the last two years in support of 
the hostage negotiations carried out 
by Anglican Envoy Terry Waite has 
been well known and well 

The Episcopal Church was asked to 
lend support after the Anglican 
Church in the Middle East, Vatican 
and Presbyterian initiatives launched 
Mr. Waite's efforts. Since then, the 
Episcopal Church has contributed 
about $18,000 to Mr. Waite's ex- 
penses. Almost all of these funds 
have been used for travel costs. The 
Funds used have come from the 
Presiding Bishop's Fund for World 

In addition, he has been a guest at 
the Episcopal Church Center and 
has used the residence at the Center 
as his New York headquarters. We 

understand that he met here on at 
least one occasion with Col. North 
for private conversation. 

Members of the Church Center staff 
have assisted Mr. Waite with Church 
and interfaith introductions related 
to the Middle East where he has re- 
quested these and with press and 
media relations while in New York. 

Additional support for Mr. Waite's 
humanitarian mission has come from 
sources in the Presbyterian Church 
and from discretionary accounts of 
the Archbishop of Canterbury. 

We have been pleased to be asked to 
take a role in support of these efforts. 
Our intent, and that of Mr. Waite, 
has been to relieve human suffering, 
to give voice and solace to those who 
are helpless or feel they have no other 
recourse. That these efforts have 
become entangled in arms trafficking 
and the furtherance of two bitter, 
brutal wars in a perversion of the 
message of the Prince of Peace that 
should prevail in this and every 

For lay professionals and 
for women— two new magazines 

new newsletters have been launched 
recently, serving different but 
overlapping constituencies in the 
Church. The Lay Professionals Task 
Force has introduced callings, a na- 
tional news-link for lay professionals 
in the Episcopal Church, and a coali- 
tion of groups has sponsored OPEN, 
a newsletter for women — clergy and 
lay — who are employed by the 


Designed for the lay person whose 
profession is in the Church or its in- 
stitutions in areas such as ad- 
ministration, education, communica- 
tion and counseling, callings, tells 
about the varied ways these people 
work for and serve the Church and 
takes a serious and realistic look at 
many of their problems. 

"Why another newsletter in the 
Episcopal Church?" Gail Jones, 
editor of callings, suggests that a 
focus on lay professionals is part of 

the Church's present task of defining 
how all the ministers of the Church 
— lay and ordained — may develop 
a mutuality of interest appropriate 
for the future. The development of 
the lay professional is only a small 
part of the total ministry, but it is a 
vitally important part. The lay pro- 
fessional fulfills leadership needs of 
the Church and provides a sign for 
the whole church of the common call 
to ministry given in baptism. 

Conversations about professional lay 
ministry in the Episcopal Church 
began several years ago. In 1984, at 
the invitation of Barry Menuez, then 
Executive for Education for Mission 
and Ministry, a small group of lay 
professionals gathered to explore for- 
ming a network of lay persons profes- 
sionally employed by the Church and 
its institutions. Interest increased, 
and the lay professionals Task Force 
was formed in 1985 to identify and 
examine a range of issues applicable 
to this group. 

Some areas identified by the task 
force for further discussion and 
research include support groups, 
employment practices, accessibility, 
identity and training/education. A 
position paper prepared by the task 
force develops these points and pro- 
vides a focus for further discussion 
among lay professionals. 

To place your name on the mailing 
list for callings or to obtain a copy of 
the position paper "Lay Profes- 
sionals and the Church," send your 
request with your name and address 
to Ruth Schmidt, St. John's 
Episcopal Church, 114 East 20th 
Avenue, Olympia, WA 98501. Com- 
ments, ideas, concerns and letters are 
welcome. Send them to Gail Jones, 
Editor, callings, at the same address. 


"A bridge between ordained and lay 
professional women" is what its 
founders hope OPEN will be — and 
a way for women employed by the 
Church to help each other find jobs 
and develop their ministries. The let- 
ters stand for women's Ordained and 
Professional .Episcopal iVewsletter, 
and the monthly publication is a 
cooperative venture of the Episcopal 
Women's Caucus, the National Net- 
work of Episcopal Clergy Associa- 
tions and, from the Episcopal 
Church Center, the Church Deploy- 

ment Office, the Office of Women in 
Mission and Ministry and the 
Education for Mission and Ministry 

OPEN offers a place where churches 
actively seeking or interested in con- 
sidering a woman can list job open- 
ings and where any woman seeking 
employment in the Church may post 
her availability and desires. It 
replaces The Jobletter, an occasional 
publication of the Episcopal 
Women's Caucus and the Church 
Deployment Office, which listed job 

The newsletter also will carry articles 
of a practical and theological nature 
concerning the life of women 
employed by the Church. Articles are 
being sought from both ordained and 
lay women on deployment and pro- 
fessional development and enhance- 
ment issues, including: clergy 
couples in the same parish, women 
rectors with male assistants, women 
in their second rectorate, "55+ and 
looking for a job," lay and clergy 
support groups and the need for 
childcare for women who work for 
the Church. 

Subscriptions to OPEN are $10 per 
year. To subscribe write: the Rev. 
Victoria Wells, OPEN, Four Legion 
Road, Weston, MA 02193; to submit 
an article, write: the Rev. Deborah 
Dresser, Editor, OPEN, Drawer A. 
Granite Springs, NY 10527. 

Atlanta sponsors conference: 
what of mysterium tremendum? 

ATLANTA, GA — The Commission of Liturgy and Music of the Episcopal 
Diocese of Atlanta is sponsoring its third conference on liturgical concerns. 
The three day conference, "From Narthex to Table ... Rediscovery of 
Wonder and Community in Worship", is scheduled for Thursday, March 5 
through Saturday, March 7 at Holy Innocents Episcopal Church, 805 Mt. 
Vernon Highway, in Atlanta. 

Recognizing that worship is formative of persons and community, the 1987 
conference will bring clergy, musicians and worship planners together for a 
look at worship as a human experience. Why is a sense of community left in 
the narthex? Have our styles of celebrating the Eucharist lost touch with the 
mysterium tremendum? Do we have to have one liturgy for the head and 
another for the heart? How can we encourage an openness to wonder in 
liturgy and music? 

The cost for the full conference is $40 per person if registered before Feb. 1, 
$50 afterwards. The cost for the partial conference, which includes Friday 
night and Saturday, is $20 before Feb. 1, $25 afterwards. Fees include lunch 
and dinner on Friday, lunch on Saturday, and refreshments on all three days. 
An anthem reading packet will also be provided for those attending the an- 
them reading session on Saturday. 

Persons wishing registration forms or additional information should contact 
Dr. Joyce Schemanske, conference chairman, at St. Anne's Church (404) 
237-5589. Out of town participants will be sent a list of housing accommoda- 
tions and directions to Holy Innocents Church. 


Page 18 

January 1987 

Episcopal Conference on Spirituality and Prayer 
Led by The Rev. Thomas Bede Mudge, OHC 
Co-sponsored by St. Timothy's, and 
the Department of Christian Education 

Friday, March 20th 

6:30 p.m Covered-dish Supper (provided by local parish) 

7:00 p.m Presentation - "The Christian Practice of Meditation: 

Background & Methods" 

8:30 p.m Compline 

Saturday, March 21st 

9:00 a.m Presentation - "Growth in the Spiritual Life: 

Its Possibilities and Pitfalls" 

10:30 a.m Break 

10:45 a.m Presentation - "Intercessory Prayer: Its Practice and Goal" 

12:15 p.m Holy Eucharist 

1:00 p.m Lunch (provided by St. Timothy's) 


Address : 


Need overnight housing for persons 

Mail to: St. Timothy's, 107 Louis St., Greenville, NC 27853. 

The Rev. Thomas Bede Mudge 

Fr. Mudge entered the Order of the 
Holy Cross in 1967. After making his 
vows as a monk in 1969 he began a 
ministry of teaching in the area of 
Prayer and Christian Spirituality. 
He has conducted retreats and con- 
ferences in many parts of the United 
States, as well as Canada, the West 
Indies, Europe and Africa. He is the 
author of the well-known pamphlet 
"Using the Jesus Prayer" as well as 
articles in several journals. 

Fr. Mudge is the Prior of Holy 
Savior Priory in Pineville, South 
Carolina which is a center for small 
conferences and for the individual 
exploration of the ways of prayer. He 
also serves on a part-time basis as 
Chairman of the Spiritual Growth 
Commission on the Diocese of Kan- 

For men only, something new and exciting 

An Ecumenical Exploration - enabling men to be more effective in 
local church education - Tuesday, March 17 - 10 A.M. to 4 P.M. - First 
Presbyterian Church, 508 West Davis Street, Burlington, North 
Carolina - $12 (includes lunch) 

Pastors, church educators, and members of Christian Education Committees 
from local churches will be on hand for a conference considering the roles of 
men in church education. The conference will feature Dr. James E. Dittes, 
professor of Pastoral Theology and Psychology and Director of Graduate 
Studies in Religious studies at Yale University and an ordained United 
Church of Christ minister. > 

Included in the day's activities will be an examination of current practices 
with regard to men's roles in church education; the influence of society's 
perception of men on their relationships with the church's educational pro- 
gram; changes that might be affected in men's roles; activities related to 
church education in which men might have significant input; and the beginn- 
ings of a definition of the problem in our own churches. 

In addition to a presentation by Dr. Dittes, there will be a symposium to pro- 
vide further input with the following participants: Rev. Richard N. R inker, 
Minister of Christian Education for the Southern Conference of the United 
Church of Christ; Dr. Clark Thompson, Professor of Sociology and Religion 
at Salem College; and Mrs. Ellen Goodwin, Staff Member, Center for 
Creative Living, Salisbury. 

Small group discussions will provide time for input and response from con- 
ference participants. A closing summary and worship will finish up the day's 
work together. The cost of the conference, $12, includes lunch. The event is 
sponsored by the Commission on Christian Education of the North Carolina 
Council of Churches Attachment. 

Feminism and Faith: Paradox or Possibility? 

Dr. Rosemary Radford Ruether, internationally recognized author and lec- 
turer in feminism and religion, will be the primary speaker and resource per- 
son at the Women in Ministry in North Carolina conference May 31 - June 2, 
1987 at Browns Summit Conference Center. Professor of Theology at 
Garrett-Evangelical Seminary in Evanston, Illinois, Dr. Ruether 's most re- 
cent books are Sexism and God-Talk, Women-Church and Women-Guides. 
The theme for the sixth annual conference for Women in Ministry in North 
Carolina is "Feminism and Faith: Paradox or Possibility?" Although 
targeted toward North Carolina women who understand their lives and work 
as ministry, women from other states are welcome to attend. 

Registration cost is $75.00 which covers six meals and lodging. Limited 

ESMA holds poster contest 

NEW YORK (DPS, Dec. 18) — "Laughter and love, caring and concern ... 
All ages share in God's promises." That's the theme of the Episcopal Society 
for Ministry on Aging (ESMA)'s Age in Action 1988 poster contest. 

The purpose is to promote positive intergenerational relationships and to 
celebrate "afffirmative aging." Bob Hearn, ESMA's Diocesan Designee for 
Arizona and contest chair, said: "Anyone can enter, and this includes church 
school classes and the homebound. It is our hope that church schools and 
older adults will work together to produce an entry. We encourage in- 
dividual older adults to enter the contest." 

A prize of $250, provided by the Diocese of Arizona, will be divided among 
three winners: $150 for first prize, $70 and $30 for the second and third 
prizes, which will receive honorable mention. The first prize poster will be us- 
ed as the Episcopal Society for Ministry on Aging 1988 Age in Action poster, 
and second and third prize winners will be reproduced in the organization's 
quarterly newsletter, Aging Accent. All entries will be exhibited at the 1988 
General Convention. 

Entries should use ideas and images of intergenerational relationships and 
reflect the stated theme. Posters must be 17" x 22" and must be the original 
work of the contestant. All media, except pencils, may be used. Drawing and 
color should be clear and distinguishable for reproduction. Black and white 
8" x 10" glossy photographs may also be submitted. Entries must be mailed, 
unfolded, in heavy weight craft envelopes and must be accompanied by a 
letter-size paper with the entrant's name, diocese, address, telephone 
number, a "subtheme" of 20 words or less building on the general theme and 
a short biographical sketch of the contestant(s). 

The contest deadline is May 25, 1987; winners will be notified by mail on or 
before June 15, 1987. The address for submitting entries is: ESMA Poster 
Contest, RD 4, Box 146-A, Milford, NJ 08840. 

£K Pontius' Puddle 




r hope 
yoo WENT 


scholarships are available. Register by April 24, 1987. Write: The Resource 
Center for Women and Ministry in the South, P.O. Box 1365, Greensboro, 
NC 27402. 


Page 19 

January 1987 

£<3 o 

;S s 

Feb. /Mar. 1987 


Vol. 101, No. 2 

Is reality too much for us? 

"Ugly, twisted, wooden, 
bloodstained was that first cross. 

The Bishop sounds the keynote for a 
convention theme of peace and justice 

Let me quote a verse from Hymn 
160. "Cross of Jesus, Cross of sor- 
row, where the blood of Christ was 
shed, perfect man on thee did suffer, 
perfect God on thee has bled! " 

The Croziers which all bishops carry 
in procession were originally 
shepherd's staffs symbolic of the fact 
that the Bishop is chief pastor and 
shepherd in a diocese. Through the 
centuries they became either carved 
more intricately or crafted out of 
precious metals until they reached 
the point that they barely resembled 
shepherd's staffs at all. 

How grateful I am to the Rev. Bur- 
ton Whiteside and the people of the 
Church of the Good Shepherd in 
Wilmington for their gift of a real, 
century-old, working shepherd's 
staff. For to me it symbolizes the 
reality and humility and honesty that 
should characterize the office of 
Bishop. And as I carry it across the 
length and breadth of East Carolina, 
it symbolizes primarily to me, the 
ministry I share with each of you, 
and the fact that wherever I go, I go 
in the Name of Christ, and in your 
name also. And I go, because I am 
enabled and supported by Christ, 
and also by each one of you. 

Ugly, twisted, wooden, bloodstained 
was that first cross; bearing little 
resemblance to the works of art that 
adorn our altars or decorate our 
necks. Decorated croziers " and 
decorated crosses. Is reality too 
much for us? The reality of a stable, 
for example. The reality of worshipp- 
ing an itinerate preacher. The reality 
that Jesus' friends were peasants and 
outcasts and tax collectors. The reali- 
ty that St. Peter probably would not 
feel welcome in most of the churches 
that bear his name. The reality that 
the Jesus that is taught in most of our 
Sunday School classes would not 
have been crucified; he would have 
been ignored. 

Or how about the reality of these 
words from Matthew? "He who 
loves father or mother more than me 
is not worthy of me; and he who loves 
son or daughter more than me is not 
worthy of me; and he who does not 
take his cross and follow me is not 
worthy of me. He who finds his life 
will lose it, and he who loses his life 
for my sake will find it. " Ugly, 
twisted, wooden, bloodstained 

We had better decorate or ignore 
those words quickly; otherwise we'll 
have to change our lives. Saying Yes 
to Jesus means making redical 
choices. Saying Yes to Jesus means 
saying no to racism, poverty, com- 
petition, the plight of migrants, self- 
protection. Saying Yes to Jesus 
means that he becomes Lord of our 
life ahead of Mother or Father or 
Husband or Wife. Saying Yes to 
Jesus means saying yes to a cross of 
vulnerability and painful, self-giving 
love that will sooner or later break 
your heart. Try as you might, you 
cannot decorate Jesus' words. 

No one applauds the new Prayer 
Book more than I do. However, I do 
ask the clergy to make sure that the 
deep sense of Mysterium 
Tremendum is not totally absent 
from our services of worship. For no 
one knows God until he experiences 
the awesome awfulness of his majes- 
ty; until he experiences the God that 
confronted Isaiah and shook the 
foundations of the Temple. No one 
knows God until he is confronted by 
the God who spoke to Job out of the 
whirlwind and said, "Where were 
you when I laid the foundation of the 
earth? Tell me if you have 
understanding. Who determined its 
measurements - surely you know! Or 
who stretched the line upon it? On 
what were its bases sunk, or who laid 
its cornerstone, when the morning 
stars sang together and all the sons of 
God shouted for joy. Have you com- 

manded the morning since your days 
began and caused the dawn to know 
its place that it might take hold of the 
skirts of the earth and the wicked be 
shaken out of it. Have you entered 
into the springs of the sea, or walked 
in the recesses of the deep? Have the 
gates of death been revealed to you, 
or have you seen the gates of deep 
darkness? Have you comprehended 
the expanse of the earth ? Declare if 
you know all this. " 

Until we have trembled before this 
side of the Nature of God, we cannot 
understand his passion and urgency 
for Peace with Justice. And yet the 
history of the world is the history of 
God's Judgement over men and na- 
tions that would not uphold his 
righteous law. Do we honestly 
believe that Jesus could come back as 
a white Anglo-Saxon, middle-class, 
American and not be crucified 

The arms race is a race toward obli- 
vion. I am certainly no expert, but let 
me quote Dwight David Eisenhower 
on that subject. "The world is not 
spending money alone on arms. It is 
spending the sweat of its laborers, 
the genius of its scientists, the hopes 
of its children ... this is not a way of 
life at all in any true sense. Under the 
cloud of threatening war, humanity 
is hanging from a cross of iron." 

We are now primarily citizens of a 
Global Village, but until national 
leaders recognize this we will con- 
tinue to be threatened by extinction. 
As Martin Luther King put it so 
well, "Literally before you finished 
eating breakfast this morning, you 've 
depended on more than half the 
world. This is the way our universe is 
structured. We aren 't going to have 
peace on earth until we recognize this 
basic fact of the interrelated struc- 
ture of all reality. " 

I can no longer tolerate apartheid in 
South Africa or illegal arm sales to 
Iran and against Nicaragua. These 
are my brothers and sisters in Christ. 
Did we learn nothing in Vietnam? I 
thank God for the heroes of my 
church like Desmond Tutu and 
Terry Waite. I pray for them daily 
and I pray that God will raise up 
men and women like them in our 
midst. After all, my Brothers and 
Sisters, it is to this kind of courage 
and commitment that you and I are 
called. And "He who does not take 
up his cross and follow me is not wor- 
thy of me." No, my friends, we can- 
not decorate those words. 

It is now customary when a child is 
baptized or when the bishop visits a 
congregation, for that congregation 
to renew its baptismal vows. One of 
the questions that is asked of every 
member of a congregation is, "Will 
you strive for justice and peace 
among all people and respect the 
dignity of every human being? " Well 
now that we've said it, let's be about 
it with the same passion as a Bishop 
Tutu or a Terry Waite. After all, 
God took all of this so seriously that 
he became man. After all, God takes 
each of us so seriously that he claims 
us as his sons and daughters and 
casts Christ's mantle of greatness on 

So let's grow up together, Fellow 
Christian, and claim the greatness 
already claimed for us. So let us 
make the issue of Peace with Justice 
the primary issue for every individual 
and congregation within the diocese 
this present year. 

And oh, Fellow Christian, see that 
cross lying there? The one that's ug- 
ly, twisted, wooden, and bloodstain- 
ed. Pick it up. It's yours. 

For the Bishop's Convention ad- 
dress, please see pages 12 and 13. 

Diocesan News 

Resource Center 

Recently donated to the Resource Center is a 29 minute VHS video entitled 
"Shelter of God's Love" which describes "Habitat for Humanity" - an 
ecumenical, Christian ministry which has a great history of enabling God's 
people in need to have decent housing. It does so through a concept of Chris- 
tian partnership which results in houses built, families restored, and com- 
munity established between persons of varying backgrounds and cir- 
cumstances. Also available are two books on the same subject entitled "No 
More Shacks" and "Love In the Mortar Joints" both by Millard Fuller and 
Diane Scott 

The Department of Christian Ministries in our diocese hopes we will begin 
this ministry in our diocese so the above media will serve as a good introduc- 
tion to our parish families. These and other media can be borrowed by con- 

Mrs. Anne Henrich, Diocesan Resource Center 
c/oSt. Stephens Chureh-200N. JamesSt., P.O. Box 984 
Goldsboro, NC 27530 - Phone: 919-734-4263 


Four drawer, full-suspension filing cabinet for use by the Diocesan 
Resource Center. If you have one which you would be willing to donate 
for this use please contact: 

Anne Henrich, Diocesan Resource Center 
c/ o St. Stephen's Episcopal Church 

Inside Cross Current there is a wealth of information. Please see: 

Convention pictures 3,8,9,11,14 

Covention addresses & inspirations 1,7,12,13,15 

Opinion & Commentary 4,6 

Resolutions 10,11,16,17 

Theology of Mission 18,19 

Next DEADLINE is April 1 

CRpSS <tlx CZJRf&Tlt 

feb./Mur. 1987 Of The Episcopal Diocese of East Carolina Vol. 101, No. 2 

Katerina Whitley, Editor Marjorie Megivem, Contributing Editor 
Cross Current is the official publication of the Diocese of East 
Carolina. It is published monthly except for combined issues in 
Feb. /Mar. and June/ July. It is mailed free of charge to parishioners of 

the diocese. 

Views expressed in Cross Current are editorially independent and do 
not necessarily reflect official policy of the diocese unless signed by or at- 
tributed to an official of the diocese. Third class postage paid in Green- 
ville, North Carolina, Permit No. 645. 

TELEPHONE 792-7127 
POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

Mister Liturgy to be here on the 14th 

Marion Hatchett, "Mister Liturgy" of the Episcopal Church, according 
to Joe Cooper who ought to know, is going to give all of Saturday, 
March 14 in the sharing of his gifts with East Carolinians. This con- 
cerns all ministers of the church. That means everyone - clergy or lay - 
who ministers in the church as priest, deacon, altar guild person, 
acolyte, lay reader, chalice bearer. The conference will take place at St. 
Mary's, Kinston starting with Morning Prayer at 9:30. 

The Schedule 

9:30-10:00 Morning Prayer 

10:00 Keynote address by Dr. Hatchett 

followed by Question and Answer period with Dr. Hatchett 
12:00 Lunch 
1 :00-2:00 First period of Workshops 

2 : 1 5-3 : 1 5 Second period of Workshops 

Questions and Answers with Marion Hatchett 

Workshops to choose from 

A. The Role of the Deacon in the Liturgy (Led by Dr. Hatchett) 

B. The Role of Choirs and Musicians in the service (Music in the new 
Hymnal, Music for Palm Sunday, Holy Week Easter) 

C. The Role of the Altar Guild in the light of the Prayer Book (Creative 
Flower Arranging with Mary lee Hawse) 

D. The Role of Lay readers, Lectors and Chalice Bearers 

E. Reading effectively in the Liturgy (Led by Marjorie Megivern and 
Katerina Whitley) 

F. The Role of the Acolyte (Led by Chris Mason) 

G. The Role of Children in the Liturgy (Led by Kathy Cowley) 

Don't miss this unique opportunity to enhance one of the greatest 
treasures in the Episcopal Church - the Liturgy. Your rector has more 
details and posters. 

Also don't forget the 
many conferences already 
March 20 & 21 
Spirituality and Prayer at St. Timothy's (please 
see page 1 9 last issue) 

March 20 -22 
Alcohol and the family at Trinity Center (please 
see page 2 last issue) 

Mark you calendar for: 
April 2-5 
Marriage Encounter 
April 24-26 

Bishop's conference on stewardship 

Annual ECW conference 
May 12 


Page 2 

Feb. /Mar. 1987 

The 104th convention in pictures 

The festival eucharist 

Bishop Sanders preaches as (from left to right) priests listen — Joe Cooper, 
Bill Bradbury, George Muir, Bishop Elebash, Lucy Talbott, Chip Marble, 
Sam Williams, Pat Houston and Web Simons 

Marylee Hawse (right) dances the liturgy to the exquisite strains of 
Mozart's Ave Verum while (below) the Acolytes process with the 
cross. Julia Babcock, Allen Manning and Felicia Phillips 

CROSS CURRENT Page 3 Feb./Mar. 1987 

(continued from last page} 

bodies and in fact while, we, through 
our government's foreign policies are 
providing the arms for them to kill 
each other. Somehow this seems in- 
congruous for God's chosen 

My guilt is compounded by the se- 
cond whereas in King Cole's resolu- 
tion. Although the first whereas 
about continuing need to be inform- 
ed does apply to me, I don't 
think the second whereas about "not 
having sufficient knowledge or 
understanding to vote with integrity 
on the situation in Nicaragua" lets 
me off the hook. I think that I did 
have sufficient knowledge and 
understanding to vote with integrity. 

First and foremost for myself and 
everyone else in the Diocese of East 
Carolina are the eye-witness ac- 
counts by Christians who visited 
Nicaragua published in Cross 
Current. Katy Whitley has urged us 
to listen to them and has published, 
in addition, a speech by the 
Episcopal Bishop of Nicaragua, a 
strong letter to the President by our 
Presiding Bishop, and a list of 
resources for further study. 
I have been informed through the ac- 
tivities of our New Bern Peace 
Group. We have studied not only 
newspaper and TV news but have 
also been informed by many other 
publications on Central America. We 
have also been informed not only by 
two groups of Roman Catholic Nuns 
who have and are working in Central 
America but also by a Spanish- 
speaking lay person from New Bern 
who went to Nicaragua to see for 
himself. I was also further educated 
by Sister Evelyn Mattern at the Con- 
vention. Also, I believe that our own 
Anglican Bishop Downs is giving us 
creditable information about his own 
Nicaraguan Diocese. 

Since I believe that in the end God's 
justice will be done, I also believe 
that it behooves us as Christians and 
Americans to become informed 
about justice and injustice 
everywhere and as the people of God 
to get'on the side of God's justice. If 
any parish would like to become bet- 
ter informed, I would suggest that 
you ask our Diocesean Peace Com- 
mission for help. If you would like 
other speakers, I think the leader of 
our New Bern Peace Group, Sister 
Mary Matthew (phone 638-2188), 
will be glad to furnish you with 
names and addresses. By the way, 
the New Bern layman who visited 
Nicaragua is a Conservative 

Republican. , 

— Shalom 

Cherry Livingston 

Grace, Trenton 

The Bishop 
speaks out 

Enclosed please find an article by 
The Rt. Rev. James Moodey, 
Bishop of Ohio, which was originally 
printed in the paper published by the 
Diocese of Ohio. That paper was in 
my post office box the Monday after 
Diocesan Convention. I have known 
Bishop Moodey since we were in 
seminary together. Jim does not 
speak with a strident voice. He is 
thoughtful, careful, conscientious, 
and extremely fair. He would not 
speak on an issue such as Nicaragua 
until he had researched all the facts 
thoroughly and become convinced. 
This article was written after he 
spent eight days in Nicaragua, and 
after he studied extensively in 
preparation for that trip. I ask you to 
publish Bishop Moodey 's article in 
Cross Current. 

I try my best to avoid speaking out 
on controversial divisive issues 
which, in reality, may have two 
legitimate sides. I have avoided 
speaking out on aid to the Contras 
for over a year, while continuing to 
research the situation as carefully as 
possible. But when Bishop Moodey 
joins a long list of persons whom I 
respect that oppose aid to the Con- 
tras and when that list includes 
another friend of mine, the present 
Episcopal of Nicaragua, and also the 
former editor of La Prensa, the 
Nicaraguan newspaper which was 
supressed by the Sandinista Govern- 
ment, I can no longer remain silent. I 
therefore publicly state my opposi- 
tion to continuing American aid to 
the Contras because for me the whole 
issue has ceased to be a political 
issue, and has become a moral issue 

I am sure that your next issue 
will contain the resolution on 
Nicaragua which was passed by our 
Diocesan Convention. This is the of- 
ficial position of the Diocese of East 
Carolina. I speak only for myself. I 
speak sadly, also, because my words 
will bring pain to some folks I love 
and respect very much. I am truly 
sorry. I can no longer remain silent. 
If persons disagree with me, as they 
are free to do in Christian 
brotherhood, I simply ask them to do 
that which I promise to do • to con- 
tinue to study the issue and remain 
open to the possibility they may be 
wrong. If they agree with me, I ask 
them to write their President and 
Congressmen. God bless you. 

B. Sidney Sanders 
Bishop of East Carolina 

Ohio Bishop calls 
for end of U.S. 
aid to contras 

{Reprinted, with kind permission, 
from Church Life of the Diocese of 

Managua, Nicaragua, it 's a wonder- 
ful town; you buy a hacienda for a 
few pesos down. 

That ditty from by childhood, sung to a herky-jerk tune, was my in- 
troduction to Nicaragua. In the years that followed, I did not learn a 
great deal more. North Americans have never placed a high priority 
upon knowledge of and concern for the nations of Central America. I 

was no exception. 

A study tour sponsored by The Refugee Committee of the Diocese of 
Ohio has changed that. The eight days that I spent in Nicaragua, two of 
them on the edge of the war zone in the north, deepened my understan- 
ding of the struggle taking place in that land and raised my con- 
sciousness of the injustice being perpertrated by our government 
through its policy of aid to the Contras and a trade embargo. I have 
returned to Ohio with a commitment to counteract the misinformation 
concerning Nicaragua that I perceive is spread both by government 
statements and media reports. 

You may well ask why I am so exercised. Let me reply by sharing some 
of my observations. They were gleaned both from lengthy interviews 
with church, legislative, press, political, health, and agricultural leaders 
and from casual conversations with common folk. There are certainly 
complaints about the Sandinista government to be heard daily, par- 
ticularly in relation to shortages and the suspension of publication of La 
Prensa, an opposition newspaper. But not a single person, even the La 
Prensa editor with whom we met, expressed support for the U.S. policy 
of support of the Contras! Indeed, the Contras are widely perceived as 
the remnants of the hated National Guard of the deposed Somoza 
regime that ruled Nicaragua for nearly fifty years. 

At the same time there was general recognition that since the revolution 
of 1979, the Nicaraguan government has made significant strides in a 
nationwide literacy program, in the provision of health care in urban 
barrios and in remote villages, and in the early stages of overdue land 
reform. In spite of hard economic times, fed by the embargo and exacer- 
bated by a prolonged drought this year, there is a pride and a sense of 
purpose in the people that is unmistakable. To the poor of that im- 
poverished nation of 3 million persons, good news is clearly being pro- 

Why, then, is the most powerful nation in the world expending such ef- 
fort to crush the Nicaraguan government through military support of 
the Contras? The Nicaraguan government has a cabinet that includes 
both Marxists and Roman Catholic clergy. The new constitution has 
among its basic principles a policy of non-alignment with neither East 
nor West, political pluralism, a mixed economy, and freedom of expres- 
sion. Whether the Nicaraguan people can succeed in this new form of 
government designed to meet their own specific needs remains to be 
seen. They ought to have a chance. 

Lacking support among the people of Nicaragua, the Contras can only 
hope to disrupt the economy and terrorize the people with hit-and-run 
raids in remote areas. Such a program carries with it a high cost in 
civilian deaths and in community destruction. That is not a policy that I 
can accept as an American citizen, much less as a Christian. 

Wherever we travelled in Nicaragua, we were greeted cordially by peo- 
ple who clearly differentiated between American citizens and the policy 
of the U.S. government. At first that was gratifying. Then I began to 
realize how little I merited that distinction. Until we act to oppose our 
government's support of the Contras, we are, in effect, encouraging it 
by our silence. The Rt. Rev. James Moodey 


Page 4 

Feb. /Mar. 1987 

To: The Delegates of the 104th Con- 
vention of the Diocese of East 

I am truly honored by the privilege 
you have given me to serve as one of 
your representatives at the 1988 Con- 
vention and the Executive Council of 
the Diocese. I will do my best to 
serve our Lord and you in these posi- 
tions. Please keep me in your prayers 
as I undertake these responsibilities. 

— Your servant in Christ, 
Richard W. Warner, Jr. 
St. Thomas, Ahoskie 

To the Editor: 

Just a note to write you a thank you 
for your wonderful article reprinted 
in the Jamestown diocesan paper this 
month. I had just been with the 
Presiding Bishop in New York last 
week, and we had some very special 
moments together, and your article 
really confirmed all of my loving feel- 
ings about him. I think he is the right 
person in the right place at the right 
time for our church, and I know that 
God chose him for us. 

Your description of his person, his 
voice and his humility all ring so 
true, and I just wanted to let you 
know of my gratitude for your 
presentation of him to so many peo- 

Nancy Grandfield 
President, National Altar 
Guild Association 

If you have missed the issue with the 
interview, please ask for it. Also con- 
tained in the Advent issue is a list of 
diocesan committees. 

Prayers, resolutions 
and war — the 
debate continues 

To the Editor: 

It is ludicrous that the Church in 
East Carolina would commend by 
convention resolution the Contras, 
the Sandinistas, the Nicaraguan 
Church, and decision-makers to our 
prayers while at the same time giving 
tacit approval to the supply of 
weapons of death to the Contras by 
the United States government. I have 
great trouble squaring this deliberate 
action/inaction of our church with 
Christian conscience. 

"And oh, fellow Christian, see that 
cross lying there. The one that's ug- 
ly, twisted, wooden, and blood stain- 
ed. Pick it up. It's yours." 

— Sincerely yours, 
C. Edward Sharp, Rector 
Christ Episcopal Church 
New Bern 

Cross Current 


What of our 
baptismal vows? 

"What did you go out into the 
wilderness to behold? A reed shaken 
by the wind? What then did you go 
out to see? A man clothed in soft rai- 
ment? Behold, those who are 
gorgeously appareled and live in lux- 
ury are in kings' courts. What then 
did you go out to see? A prophet? 
Yes, I tell you, and more than a 
prophet. "Luke 7:24b-35. 

The 104th annual convention of the 
Episcopal Diocese of East Carolina 
began with the Eucharist. During his 
sermon, Bishop Sanders preached, 
"I can no longer tolerate... illegal 
arms sales to Iran and against 
Nicaragua. These are my brothers 
and sisters in Christ... I pray for 
them daily." 

And he prayed that God would raise 
up men and women like Desmond 
Tutu and Terry Waite with the 
courage and commitment to take up 
their crosses and follow in the 
footsteps of Christ. 

A resolution was subsequently sub- 
mitted to Convention on the follow- 
ing day, calling the Diocese of East 
Carolina to do the following: 

1. "renounce the policy of the ad- 
ministration which gives support to 
the contras with arms, money and 
military training" 

2. have our Bishop communicate 
this opposition to Bishop Downs, 
Episcopal Bishop of Nicaragua, who 
has beseeched the US "not to support 
the contra rebels who cause destruc- 
tive acts against his people" 

3. ask the Convention to request 
that "our Bishop urge members of 
our diocesan family to make this op- 
position known to their respective 
representatives as part of their per- 
sonal striving after justice and peace 
by showing respect for the dignity of 
the Nicaraguan people and their 
right to self government." 

The theological rationale given for 
presenting this resolution (submitted 
by the Diocesan Peace and Justice 
Commission chaired by the Rev. Jim 
Horton) was that our Baptismal 
vows require us "to renounce the evil 

powers of this world which corrupt 
and destroy the creatures of God." 

On the day of the vote, a substitute 
resolution was submitted which com- 
mitted the churches in the diocese to 
pray faithfully in the year ahead for 
both the contras and the Sandinistas 
and to make themselves better in- 
formed on the Central American 
dilemma. As a result, the original 
resolution came to be superceded and 
was not discussed on the floor. 

It is interesting that the Church 
which declares "I will, with God's 
help," to the question "Will you con- 
tinue in the Apostles' teaching and 
fellowship, in the breaking of bread 
and in the prayers?" at every bap- 
tism, has to pass a resolution to pray 
for the Sandinistas and the contras. 

It was this curious turn of events 
which started me thinking how bless- 
ed this diocese continues to be in hav- 
ing a Bishop with the courage to 
stand for the Gospel the Church pro- 
claims. And it does take a mighty 
faith, it seems to me, to call you 
diocesan church (as indeed the 1985 
General Convention called the Na- 
tional Church) to "no longer tolerate 
arms sales in Central America," and 
then have a resolution calling for just 
that not modified, but completely 
replaced by a resolution asking us to 
do what we are always supposed to 
be about - prayer. 

Voices crying in the wilderness... they 
are still with us and people still flock 
to hear them. But we hear also the 
echo of another's voice when we read 
in James: "Be ye doers of the word 
and not hearers only, deceiving 
yourselves." James 1:22. 

Isn't this about stewardship? The 
Stewardship of creation which God 
sees as very good? Do we put our 
whole trust in the grace and love of 
our Saviour Jesus Christ? We have 
been invited to persevere in resisting 
evil and when we discover we have 
again failed to do so, we have only to 
repent (which takes courage) and 
return to the Lord. 

"Man, I have appointed you a wat- 
chman for the Israelites. You will 
take messages from me and carry my 
warnings to them. It may be that I 
pronounce sentence of death on a 

man because he is wicked; if you do 
not warn him to give up his ways, the 
guilt is his and because of his 
wickedness he shall die, but I will 
hold you answerable for his death. 
But if you have warned him to give 
up his ways, and he has not given 
them up, he will die because of his 
wickedness, but you will have saved 
yourself. "(Ezekiel 33:7-9) 

The Bishop is saving his own life - let 
him also save yours ! 

Linda Chamberlain 
St. Paul's, Greenville 

On our 
presumed ignorance 

I thank God for the good people of 
the Diocese of East Carolina and for 
the privilege of being a part of this 
part of the Body of Christ. I was par- 
ticularly pleased with the four resolu- 
tions that we passed on Nuclear 
Weapons, Human Sexuality, Aids, 
and Nicaragua at the Diocesan Con- 
vention. I commend the authors of 
these resolutions for their good work. 

Not only was I highly pleased with 
our passing the above resolutions but 
I was highly dis-eased when we killed 
the "Resolution for support of 
Bishop Downs" presented by some 
members of the Peace and Justice 
Commission through Jim Horton. I 
apologize for not speaking to the 
issue at the convention. I did get up 
twice to do so but sat down without 
speaking because of the anger that I 
was feeling. 

I do not believe that the end justifies 
the means. I do believe that truth 
without love is brutality and that love 
without truth is sentimentality; 
therefore, I have waited until I could 
try to follow St. Paul's advice, by try- 
ing to speak the truth in love. It is 
amazing how one's anger can become 
an inappropriate means toward the 
good end of compassion. I was so 
convicted by the Scripture in one of 
our worship services from St. James: 
"If a brother or sister is ill clad and 
in lack of food, and one of you says to 
them 'Go in peace, be warmed and 
filled,' without giving them the 
things needed for the body, what 
does it profit?" 

This Scripture, along with the 
Bishop's address and sermons, and 
Sister Evelyn Mattern's homilies, 
certainly raises some questions about 
our praying for these people without 
giving them things needed for their 

(continued on next page) 


Page 5 

Feb. /Mar. 1987 

Opinion and Commentary 

An editorial by Katerina Whitley 

We, of the Diocese of East Carolina, do many things exceptionally well at our 
Annual Convention. 

Through the talents of Joe Cooper, Liturgical Commission Chairman par 
excellence and Marylee Hawse, flower arranger and liturgical dancer of the 
highest order, we take on ordinary Civic Center and transform it into a wor- 
shipful setting for Liturgy and a comfortable place for work. 

Music flows through the talents of Jim Sims, Laurance Stith, Pinky Porter 
and the brass and vocal choirs... and beautifully designed banners adorn the 
bare walls. 

We are blessed with a Bishop who year after year offers us his pastoral in- 
sights and challenges us with prophetic truths. 

We have dedicated delegates who sit through hours of business and reports 
retaining their good manners and even their sense of humor; and committee 
chairmen who strive not to bore us when they give their reports, occasionally 
even bringing us to laughter. 

We pass unexpected budgets approaching a million dollars with no complaint 
or whimper; we accept great changes such as the reorganization of Coalition 
16 - trusting the hard work of committees - without rancor. 

We do well with our Bazaar and the Hunger Luncheon for the Presiding 
Bishop's Fund, and we always have women who prepare elegant receptions. 

We break up into small groups and share the enthusiasm of our faith with 
each other. And then we celebrate our life together and have fellowship with 
exuberance and fun, retaining delightful traditions such as Break Bread with 
Christian Ed. 

And above all, we have glorious, soul-nourishing Liturgies. 
Yes, we do many things exceptionally well in our Diocese. 

Despite repeated announcements, this year, for advance preparation, we 
again came to Convention with only one resolution having been published. 
(Just for comparison, our sister diocese in North Carolina had 24 resolutions 
published prior to Convention.) 

And we have the most remarkable way of dealing with so-called controversial 
resolutions. (By controversy, we obviously mean anything that clashes with 
government policy.) We have met with such resolutions, the ones that cause 
us to feel the tension between the Gospel and the Flag, by (1 ) tabling them, or 
(2) offering substitute resolutions in order for the original, well-thought-out 
resolution not to be discussed. 

And blithely, we load the substitute resolutions with prayers. As someone 
facetiously asked: How can anyone vote against prayer? Remember last 
year's argument about divestment and South Africa? The substitute resolu- 
tion offered to pray for the South Africans. 

This year, a resolution, drafted by someone who has read extensively on the 
war in Nicaragua and on the ruling Sandinistas, who has listened to 
numerous eye-witness accounts on the atrocities of the contras and has 
saturated himself in the history of the region, was substituted by another 
resolution asking us to pray for the Nicaraguans. 

So we did not discuss the awesome issue in light of our Baptismal vows. 

It was mostly clergy who spoke for the substitute resolution, and with the best 
intentions, they made it progressively more painful for all those in the diocese 
who have hurt enough about this war supported by our taxes to educate 

Ignorance is not an excuse for the Christian. And on this issue, when so much 
information has been available to those who care, ignorance is embarrassing. 

This is the year when we focus on Peace with Justice. Our church, along with 
many other Christian churches is calling us to a Lenten Witness for Peace 
and Justice in Central America. 

But when it comes to resolutions, we fail badly notwithstanding the masterful 

direction of Lucy Talbott. If you do want to be educated and to educate your parish, write or call: 

Lenten Witness 
110 Maryland Ave. N.E. 
Washington, D.C. 20020 (202-544-2350) 

A letter from Honduras 

(This came just as we were going to press. Our Bishop felt that in view of all 
the discussion at Convention and on these pages, our readers would benefit 

from the viewpoint of a Bishop who was born in Cuba, opposed Castro, and 
accepted a call from the poorest diocese in the hemisphere.) 

To people interested in the 
Central American situation: 

After three years in Honduras, I 
have been faced with social and 
political problems that I could have 
never imagined existed. One of them 
has been the civil war taking place 
inside Nicaragua that constantly 
spills over the country of Honduras 
that forms my diocese. 

One of the forces of the war has been 
the contra army that opposes the 
Sandinista regime in Managua. In 
the past I have been supportive of 
their plea hoping that with enough 
help and supervision they were going 
to be able to improve their dealings 
with the civilian population of 

Nicaragua and eventually bring their 

I am writing this letter now in the 
midst of Congressional debate to stop 
the aid to the contras. I sincerely feel 
that I cannot back this group any 
more. We must stop the help to the 
contra army. If not, we will be partly 
responsible for their incontinent 
disregard for human rights. They 
also have shown poor accountability 
of the monies given to them; and 
there continues to exist a disregard 
for their forces from the refugees 
because of the (contras') inability to 
win any victories, their reluctance to 
fight, and the control of the Somoza 
followers in the armed branches of 
contra organization. 

I write this letter with fear because of 
the ruthless tactics they employ in 
dealing with people who criticize 
them; but I must speak out in order 
to alleviate the killings and suffering 
that result from this conflict engulf- 
ing us that is financed partly by the 
American tax dollars. By making 
this statement I am not conceding to 
the Sandinistas. They are still engag- 
ed in a long list of human rights 
abuses and coercion of basic 
freedoms of their countrymen. 

But the solution to this problem is 
not in financing a group as ruthless 
as they (the contras). We need to 
back the forces that will guarantee 
the democratic process in the future. 
Even if Contadora is not a perfect 

means to find a solution, they (the 
contadora nations) are at least mak- 
ing a sincere attempt that is worthy 
to be backed. 

I ask your prayers for us in Hon- 
duras and others in the area, in order 
that God will continue giving us the 
courage to speak up and will help 
perserve our freedom. We also ask 
your prayers that our Lord will pro- 
tect us from danger in the attacks 
that will come from those who have 
chosen to bless evil and destruction. 

— Ever in our Lord, 
Leopold Frade, 
Bishop of Honduras 


Page 6 

Feb. /Mar. 1987 

The hunger of poverty, of affluence 

The Holy Spirit, through the two homilies Sr. Evelyn Mattem, offered at 

Convention, stirred the listeners deeply. At the Friday morning Eucharist, 
honoring and commemorating Absalom Jones, she spoke movingly of the im- 

age of God in each person. "Sometimes, the biggest outsider is at the heart of 
the community, " she said. On this page we offer her homily for Noon Day 
Prayers. Sr. Evelyn is the Program Associate for the North Carolina Council 
of Churches. 


A few years ago President Jimmy 
Carter set up a Presidential Hunger 
Commission chaired by John 
Denver. The Commission and its 
chair were asked to study the causes 
of hunger, propose some remedies, 
and put the issue clearly before the 
public. When it had completed its 
work, it wrote a report and called a 
press conference to announce its ma- 
jor finding: The basic cause of 
hunger is poverty. You may think 
that an obvious statement that hard- 
ly deserves a press conference, but 
there are in fact some who would 
have us believe that the cause of 
hunger is that the hungry don't know 
how to budget properly, or the 
homeless actually prefer to live on 
the street, or the unemployed prefer 
not to work. 

So I think it important to remind 
ourselves every now and then that 
the cause of hunger is poverty. Its 
symptoms we're are all familiar with, 
either through personal experience or 
by way of the media: swollen 
stomach, children eating dirt, high 
infant mortality rates, babies born 
with mental and physical defects so 
that they go through life finding it 
hard to learn and even harder to hold 
a job. In our country and others, we 
have seen the homeless people who 
live on the streets or in makeshift 
shanty towns thrown up around the 
edges of the great cities. On rural 
roads in North Carolina or in remote 
villages of Central America we have 
noted the helpess look in the eyes of 
parents who feel there is no way to 
make a future for their children. 

The ultimate symptom of this illness 
called hunger that is caused . by 
poverty is probably war. When peo- 
ple feel that there is no alternative 
and nothing left to lose and when 
they are capable of some organiza- 
tion or someone emerges to give them 
leadership, they decide that they 
must fight for the land that will give 
them the beans or rice or casava to 
feed their children. So in the Philip- 
pines we have a Communist in- 
surgency, in Nicaragua the San- 
dinista revolution, in the Middle 
East the Palestine Liberation 
Organization, in South Africa a 
popular revolt, and in most of the 

countries of the Third World some 
more or less organized way for poor 
people to attempt justice on behalf of 
their children's future. 

We of course would wish that these 
efforts were all nonviolent, but we 
can appreciate that most of them are 
inspired by a sense of justice. When 
all of the land in a country is owned 
by 10 families - as in El Salvador, 
e.g. - it is clear that for hunger to 
cease some land redistribution must 
take place. When cash crops like 
pineapple and cherry tomatoes and 
tobacco and coffee are grown, or cat- 
tle is grazed, on land that for 
thousands of years was used to grow 
basic food for people, it is obvious 
that the land must be returned to the 
people's uses. And when 6% of the 
world's population consumes more 
than 50% of its resources, it is clear 
that justice requires some way of 
redirecting a goodly proportion of 
those gifts of the earth back to the 
majorities of the earth. The cure for 
the hunger caused by poverty is 

The Presidential Hunger Commis- 
sion wasn't commissioned to study 
another kind of hunger, the kind 
caused by affluence, the kind most 
likely to be experienced by most of us 
in this room. Its symptoms include a 
landscape increasingly filled in by 
garish billboards, junk, dirty air, 
toxic waste dumps, and the general 
ugliness of a culture chained by 
media-fed and mindless con- 
sumerism. Instead of the swollen 
bellies of malnutrition, the children 
of affluence have shrunken self- 
esteem fostered by the unavoidable 
ads and media blitzes telling them in- 
cessantly that they are not so 
beautiful nor so sexy nor so current 
as Christie Brinkley or Michael 
Jackson or whoever has been pro- 
moted as the cult figure in a given 
year. In this economy geared to the 
production of waste and weapons, 
the children also sense that it will be 
supremely difficult for them to find a 
socially useful job when they grow 

Like our children, we know in our 
deepest selves with St. Augustine 
that "Thou hast made us for Thyself, 
O Lord, and our hearts are restless 
till they rest in Thee,' - ' but it is hard 
to keep in touch with that inner truth 
when everything at the perimeters of 
our skin tells us that this seeking can 
be relieved by a new dress, that emp- 
tiness by a VCR, all the nameless 
and generalized anxiety we feel by a 
new camera or a cruise. 

Nor does this spiritual unease fail to 
have implications for our behavior as 
Americans in the world. As former 
Presiding Bishop John All in said to 
the General Convention on the occa- 
sion of his retirement nearly two 
years ago: 

"In traveling about this country and 
around the world as your represen- 
tative during the past 12 years, I 
have found much to encourge and 
strengthen my faith and conviction in 
the Christian mission. In the same 
travels I have encountered cynicism 
and despair among many people. 
While many express affectionable 
appreciation for the compassion and 
generosity of Americans and 
American Churches, many also ex- 
press doubt concerning American 
commitment to the ideals of 
democracy, human rights, liberty 
and justice for all. 

There is harsh, perceptive, and 
penetrating criticism regarding some 
policies, both foreign and domestic, 
of American government, business, 
and labor. The sad truth is that the 
American image of a great 
democratic republic and generous 
good neighbor has become over- 
shadowed in the sight of many of the 
world's populations by the image of a 
bully, preoccupied with profits and 
self- protection. Ironically, by 
citizens of many small countries the 
U.S.A. is twinned with the U.S.S.R. 
Both are seen as exporters of arms, 
manipulators of world markets and 
resources, and inhibitors of fair trade 
exchange with third -world nations." 

"If the cure for the hunger of the poor is justice, the cure 
for the hunger of the affluent may well be the same." 

If the cure for the hunger of the poor 
is justice, the cure for the hunger of 
the affluent may well be the same. 
When we pray "give us this day our 
daily bread," we must pray for to- 
day's bread only. And we must act as 
though we have confidence in our 
prayer and in the God to whom we 
pray it. Many of you have heard the 
story of the man who fell from a cliff 
and was clinging for dear life to a 
bush growing out of the side of the 
precipice. He prayed and screamed 
for help for what seemed like hours, 
until finally a voice said from far 
above, "What do you want?" "Who 
is it?" asked the man. "God," came 
the voice. "Then help me," called 
the man. "All right," replied the 
voice, "let go". The man thought for 
a long moment, looked down at the 
rocks far below, and then called back 
to the top, "Is there anybody else up 

The difficult spiritual practice of let- 
ting go, of depending on God and not 
on things and distractions, learning 
the beautiful, playing with our 
children, keeping it simple, asking 
for our daily bread — these are the 
things that feed our own deepest 
hungers and ultimately those of the 
poor everywhere. As the poet Gary 
Snyder has written in this little poem 

"For The Children" 

The rising hills, the slopes 

of statistics 

lie before us. 

the steep climb 

of everything, going up, 

up, as we all 

go down. 

In the next century 
or the one beyond that, 
they say, 

are valleys, pastures, 

we can meet there in peace 

if we make it. 

To climb these coming crests 
one word to you, to 
you and your children: 

stay together 
learn the flowers 
go light 


Page 7 

Feb. /Mar. 1987 

The president's annual report 
the Episcopal foundation 

To the Bishop and the 104th Annual 
Convention of the Diocese of East 

1987 is the fourth year of "Creative 
Stewardship" begun at the Diocesan 
Convention in 1984. All of us will recall 
"Creative Stewardship" was a concept 
and commitment of Bishop Sanders and 
The Foundation to change the course of 
The Foundation from one of primarily 
funding the operating needs of the 
Diocese to one of speaking to and serving 
needs outside of normal operating costs. 
It is a pleasure to report once again, the 
Diocese, for the fourth consecutive year, 
is requesting a reduced amount from 
Foundation income to fund normal 
operations. In 1987, the Diocese is re- 
questing $125,000 from The Foundation 
which is a reduction of $20,000 over 
1986. As noted, this is the fourth year of 
reduced requests from the Diocese and is 
indicative of the response the parishes 
have made to the "Creative Steward- 
ship" program. 

The Foundation's total assets as reported 
by the Trustees, are $2,907,014.00 as of 
December 31, 1986. This figure com- 
pares with $3,227,228.00 as of December 
31, 1985. It should be noted during the 
year there were in addition to other 
funds, approximately $421,000.00 paid 
to the Diocese at the direction of the 
Diocesan Trustees. (This matter will be 
discussed in detail in a subsequent 

paragraph). The investment advisor, 
Sterling Capital Management, reports a 
return of 11.90% on funds invested dur- 
ing 1986. The average return on assets, 
since February, 1982, has been 17%. It 
is interesting to note the principal has 
more than doubled in the last four years. 
This appears to be a superb performance 
in view of the fact these funds have 
historically been managed for income 
and only recently has The Foundation 
introduced goals toward growth. 

As mentioned above, the Trustees of the 
Diocese have authority and management 
of certain funds. The Trustees authoriz- 
ed the withdrawal of approximately 
$420,951.00 as a contribution to the cost 
of construction of the Trinity Center. 
This is the reason the total amount of 
assets reported as of December 31, 1986 
appear less than those reported for 1985. 
The Diocese received $638,012.00 from 
The Foundation. These funds were ap- 
plied as follows: 

$145,000 - Diocesan Budget; 5,000 - 
Theological Education; 50,621 
Creative Stewardship Grants 420,951 - 
Trinity Center as directed by Trustees of 
Diocese; 16,439 - As directed by Gran- 
tors; $638,012.00 TOTAL. 

There are no current applications from 
the Department of Missions; however,: it 
is of interest to note grants have been 
made during 1986 totalling approximate- 

Jane Wynne stops work for a while to have fun at Trinity 
Center gathering. With her is Nancy Smith, St. Andrew's 
by-the-sea, Nags Head 

ly $51,000.00. The goal of The Founda- 
tion has historically been to safeguard 
and increase the value of its assets in 
order to produce income available for 
needs within as well as outside the 
Diocese. The "Creative Stewardship" 
program referred to above certainly 
should allow The Foundation in the 
future to deal more effectively with 
pressing needs outside of normal 
operating costs. The Bishop and The 
Foundation are deeply concerned with 
the need of missionary work in the rapid- 
ly expanding coastal areas. As each of 
you knows, the price of real estate in 
these areas is increasing at accelerated 
rates. The need for missionary sites when 
viewing these escalating prices will be ex- 
amined by the Bishop and The Founda- 
tion as another extension of the 
"Creative Stewardship" program during 
the coming year. 

There was no campaign held for the 
benefit of The Foundation during 1986 
and there has been no fund raising effort 
for this purpose for many years. An 
organized drive was deferred because of 
the outstanding commitments by many 
in the Diocese who participated in "Our 
Shared Vision" program and the 
"Renewed Stewardship" program 
started this past year by all Diocesan 

While there has not been a general ap- 
peal for funds for many years because of 
these conflicts, it is our hope each of you 
will remember the importance of The 
Foundation to our overall mission and 
encourage memorial gifts and bequests 
whenever possible. It is through such 
growth and stewardship that The Foun- 
dation can continue to expand God's 
work in the areas it is striving to serve. 

— Respectfully submitted, 
Robert B. Patteson, Jr. 


Convention Details 

The 104th convention of the Diocese 
of East Carolina held at the Crystal 
Coast Civic Center in M orehead City 

176 delegates representing: 68 
parishes and missions; 53 parochial 
clergy; and 10 retired clergy. 

Convention approved a budget of: 
$959,810.27 with 30.5% going to 
outside giving - a record for the 

Carol Taylor, left, diocesan youth coordinator, poses 
with Lynn Sanders, daughter of Bishop and Nancy 
Sanders. You will be reading more by and about Carol 
from now on 


Page 8 

Feb. /Mar. 1987 

The festival eucharist 

Bishops Elebash and Sanders sing the processional 
hymn (right) 

Thanks for the 
flowers go also to 
Bonnie Burney, Ruth 
Lees, Orton Planta- 
tion and Mr. and 
Mrs. Kenneth Sprunt 

The lovely floral garden prepared by Marylee Hawse. 
Her hands are as graceful in the art of Ikebana as in 
dance (right) 

East Carolina banners adorn the civic center 


Evaluation and planning committee 
report and recommendations— Coalition 16 

The Evaluation and Planning Committee was appointed by Bishop Sanders on 
December 31, 1985. Since that time the committee has met and worked hours in- 
cluding on-site interviews. The Rev. Ted McEachern of ACTS out of Nashville has 
served as Consultant. Four area planning groups with clergy and lay representatives 
from each congregation were authorized by the Bishop and Committee to participate 
in this process of Evaluation and Planning. These each met several times and made 
recommendations which are incorporated in this final report. 

The recommendations are as follow: 

I . The congregations in the northern area of the Diocese should be reorganized as: 

"The Bishop's Coalition For Mission and Ministry" 

A. It is recommended that there be three areas with participating parishes as 


Up East Area: St. John's, Edenton; St. Paul's, Edenton; St. Mary's, Gatesville; St. 
Peter's, Sunbury; Holy Trinity, Hertford; St. Thomas, Ahoskie; St. Thomas, Wind- 
sor; Grace Church, Woodville; St. Mark's, Roxobel; St. Barnabas, Murfreesboro; 
Christ Church, Elizabeth City. 

Beaufort: St. Peter's, Washington; St. James, Belhaven; St. Mary's, Belhaven; St. 
Matthew's, Yeatesville; St. Thomas, Bath; Trinity, Chocowinity; St. Paul's, 
Washington; Holy Cross, Aurora; Zion, Washington. 

Peninsula: St. Luke's, Roper; St. Anne's, Roper; Galilee, Lake Phelps; St. An- 
drew's, Columbia; St. George's, Lake Landing; Calvary, Swan Quarter; All Saints', 
Fairfield; St. John's, Sladesville; Grace, Plymouth; Christ, Creswell. 

B. Each of the three areas should have two priests and two lay persons to serve as 
representatives to "The Bishop's Advisory Council." Initially, these will be ap- 
pointed by the Bishop, however, after the first year each area would elect one priest 
and one lay person to serve and the Bishop would appoint the other priest and lay 


C. "The Bishop's Advisory Council" should be convened as soon as possible to 
assist the Bishop in the management of resources and to assist in the oversight of 
"The Bishop's Coalition for Mission and Ministry." 

D. Each area should have a Planning Council for Mission and Ministry consisting 
of the clergy and two or more lay representatives from each participating parish 
within the area. 

Other recommendations included in this overall reorganization are as follows: 

II. In the "Up East Area" it is recommended that St. John's, Edenton be linked with 
St. Mary's, Gatesville and St. Peter's, Sunbury which would be under the liturgical 
and pastoral care of a priest located at St. John's. They would be assisted by St. 
Paul's Edenton; Holy Trinity, Hertford, licensed lay readers and retired clergy. 

III. In the "Peninsula Area" the following recommended groupings for parishes are 


A. St. Luke's and St. Anne's, Roper should become one congregation and with 
regular Sunday services. 

B. Galilee and Christ, Creswell should continue to worship together alternating 

between the two parishes. 

C. All Saints's, Fairfield and Calvary, Swan Quarter should worship together alter- 
nating between the two parishes. 

D. St. George's, Lake Landing, St. Andrew's, Columbia, and St. John's, 
Sladesville should continue to hold services independently. 

The Peninsula Area would be served and staffed by a priest assigned by the Bishop 
and assisted by Grace, Plymouth, licensed lay readers and retired clergy. 

IV. In the "Beaufort Area" the committee recommends the following: 

A. The Beaufort Planning Council should be given responsibility for coordinating 
liturgical and pastoral care for the Beaufort area effective after Convention 1987. 

B. The Beaufort Area should be authorized by the Bishop to develop a council which 
would be responsible for recommending to participating parishes and the Bishop the 


1 . Matching the needs of the churches with resources available within the county 
and from the diocese. 

2. A structure (organization} for making decisions regarding sharing resources, 
developing joint programs, and assigning responsibility. 

3. Impact of the above on local vestries and clerical responsibilities and authori- 

4. Means of providing improved pastoral, liturgical, Christian education and 
outreach leadership to the member churches. 

5. Administrative, staffing, funding, and accountability requirements and pro- 

6. Budgetary implications for member churches and the diocese. 

It is projected that the above responsibilities would be completed by January 1, 1988. 

V. It is the feeling of the committee that under this new configuration and 
reorganization that personnel be employed in the "Up East Area" and the "Penin- 
sula Area". 

It is anticipated by the Bishop and the Committee that this reorganization will take a 
year to accomplish. It is, therefore, recommended that current funding policies con- 
tinue and that the secretary for Coalition 16 be maintained. During 1987 Coalition 16 
parishes would continue to pledge to the Coalition and the Diocese. 

— Faithfully submitted, 
Mr. Clarence Leary, The Rev. Ed Sharp, The Rev. Richard, Warner, The Rev. 
Robert Holt, Mrs. Grace Hancock, Mr. Harry Douglas, Mr. Grover Maxwell, Mrs. 
Sallie Ryan, Dr. John Horton, The Rev. A.C. Marble, Jr., Coordinator, The Rev. 
Ted McEachern, Consultant, TheRt. Rev. B. Sidney Sanders, Bishop 
Resolution on the Rural Crisis 

WHEREAS, the ongoing Rural Crisis directly affects a majority of the communities 
in this Diocese; and 

WHEREAS, that effect is felt not only in agriculture, but throughout the whole 
business and professional life of these communities; and 

WHEREAS, whatever concerns agriculture is a concern for all of us; and 

WHEREAS, the continuing loss of small family farms drains the American heritage 
of the importance placed on individuals and families; 

THEREFORE, BE IT RESOLVED, that the Diocese of East Carolina join the 
other four dioceses of North and South Carolina in designating Rogation Sunday, 
May 24, 1987, as FARM AWARENESS SUNDAY to be observed in all congrega- 
tions of the Diocese; and 

BE IT FURTHER RESOLVED, that the Diocesan Liturgical Commission be re- 
quested to suggest liturgical emphases for that observance, and the Department of 
Christian Education be requested to suggest educational material for adults and 
children emphasizing the importance of agriculture and those who work to produce 

our food. 

Respectfully submitted, 

Webster L. Simons, Jr., Convenor, 

Rural Task Force of North and South Carolina 


Page 10 

Feb. /Mar, 1987 


These are the ladies who made the reception and hunger 
luncheon possible. Top picture: (left to right) Ann 
Eastman, Joan Miller and Mary Holt. Bottom picture (left 
to right) Barbara Philipson, Sara Jo Safrit, Gwelda 
Raeburn, and Patricia Phillips. Mary and Patricia co- 
chaired the responsibilities 

Courtesy Resolution 

WHEREAS, there are the two kinds of gratitude - the first being the sudden im- 
plusive gratitude we feel for what we receive; and the second being the larger all en- 
compassing gratitude that we feel for what we give. 

THEREFORE BE IT RESOLVED, that the One Hundred and Fourth Annual 
Convention of the Diocese of East Carolina expresses gratitude to the Rev. C. King 
Cole, rector and Rev. R. Samuel Williams, assistant rector of St. Andrew's Church 
in Morehead City; the Rev. George D. Muir, rector of St. Paul's Church in 
Beaufort; Mr. B. Houston McCeney and Mr. John P. Simpson, co-chairmen of Con- 
vention Arrangements, and members of St. Andrew's and St. Paul's churches for 
providing a memorable convention at the new and spacious Civic Center in 
Morehead City. 

We do further acknowledge with gratitude the variety of meaningful services enhanc- 
ed by the spiritual imagery of interpertative dance, flower arrangements, and music. 

We are also indebted to the Church Women for the festive reception following the 
opening service and their other hospitalities. 

Last evening we enjoyed a sumptuous buffet at Trinity Center which continues to 
prove itself as an outstanding facility so beautifully appointed and so totally ap- 
propriate for the needs of our Diocesan family. 

BE IT FURTHER RESOLVED, that we are grateful to Sister Evelyn Mattern for 
her warm and sensitive homilies which now enable us to open our hearts to perceive 
each person as our fellow man, and to respond to him as a child of God. 

Bishop Sanders' powerful addresses charged us to see more clearly that it is our 
privilege and mission to minister in Christ's name, and for that we can be eternally 
gratef ul. Shalom ! 

Respectfully submitted, 
Mrs. PattiHutaff 
The Rev. Jim H or ton 
Mr. Jasper Hayes 
Mrs. Harriette Wagner 

A Resolution honoring 
The Venerable Webster L. Simons, Jr. - _ _ - 

On this occasion of the One Hundred and Fourth Annual Convention of the Also thanks go to: 
Episcopal Church of the Diocese of East Carolina and at the occasion of the dissolu- 
tion of Coalition 16, we the delegates from Coalition 16 offer the following resolution 
in honor of the Venerable Webster L. Simons, Jr.: 

WHEREAS, we thank the Diocese for the establishment of Coalition 16 and their 
prayerful and financial support in these ten years; and 

WHEREAS, we express our thanks and appreciation for the ministry of the 
Reverend Wendy S. Raynor, the Reverend Charles Shulhafer, and the Reverend 
Ralph Kelly; and 

WHEREAS, we feel it is appropriate that this Convention pause, reflect, and take 
notice of the special mission of the Venerable Webster L. Simons, Jr. to the Coali- 
tion, the Diocese, and to the whole church; and 

WHEREAS, he, with the help of many others who shared this dream, took an 
unrelated collection of sixteen parishes, some inactive, and welded them into a 
unified, caring, loving family overcoming barriers of distances and differences; and 
WHEREAS, he took the latent seeds of lay ministry in these diverse congregations 
and nurtured them into full flower; and 

WHEREAS, he instilled in his parishioners his inspiration for mission and ministry 
in the churches and communities of rural Northeastern North Carolina; and 
WHEREAS, with God's help, we will be able to build upon the foundation he has so 
carefully built in his ten years of service; and 

BE IT FURTHER RESOLVED, that this Convention gratefully acknowledges the 
contributions of the Venerable Webster L. Simons, Jr. to the life of Coalition 16, our 
communities, the Diocese, and the whole church. 
Respectfully submitted, 
Delegates of Coalition 16 

Kip Peregoy (pictured left} chair- 
man of the Diocesan Convention 

Carolyn Dillard and her sister 
Florence McDougal who organized 
and worked at the Bazaar for 
Hunger Relief (P.B.'s Fund) - over 
$1,000 was collected. 

St. Andrew's and St. Paul's for 

hosting the convention and to all the 
volunteers from those two parishes. 

Mac McCeney, the very able local 
convention chairman, and to Jack 
Simpson, co-chairman, who also 
served as dispatcher of business. 

And always and ever to Joe Cooper 
who makes convention a focus of 
Eucharistic experience. 


Page 11 

Feb. /Mar. 1987 

The Bishop's Address 

"Grace to you and peace from God 
our Father and from our Lord Jesus 


The past twelve months have been 
productive and busy ones for our 
diocesan family. The possibilities 
that are present in the twelve months 
before us fill me with a sense of ex- 
citement and anticipation. In short, 
it is a joy to be your bishop at this 
time, and to have the privilege of 
sharing with your the ministry of our 
Lord Jesus in this corner of his 
vineyard. I am most grateful for the 
fact that it is a shared ministry in 
every sense of the word. For the 
depth of commitment to our Lord by 
so many of our laity and clergy con- 
tinually serves as a source of deep in- 
spiration for me. I thank you. 

I do not feel that I have a job. I feel 
that I have been called to a vocation, 
and share with every person in this 
diocese, an adventure. I suppose a 
job can be hum-drum. Vocations and 
adventures are both exciting and ex- 
hausting. I do not feel that we, as a 
diocesan family, have chosen to do 
any of the things we have done over 
the past three years. I think we have 
been chosen to do them. But as voca- 
tions and adventures, they have been 
both exciting and exhausting. I 
honestly do not believe that I could 
have made it without the tremendous 
support of each of you, and the 
dedication and excellence of our 
outstanding diocesan staff. Please 
join with me in expressing thanks to 
Bonny, Lynn, Chip and Jane. They 
have my deepest gratitude. 

A review of last year's 
resolution on Youth Ministry 

Let us now briefly review the past 
twelve months, and let us begin with 
one of the events designed to turn a 
bishop's hair gray. 

I expected last year's diocesan con- 
vention to be a routine, perhaps even 
a dull convention after the momen- 
tous decisions of the previous two 
years, and it started out to be just 
that. Then the youth committee 
presented some innocuous little 
resolution about hiring a youth coor- 
dinator and your bishop cannot 
begin to fathom what took place 
next. Something in me resisted refer- 
ring the resolution to committee, 
which is what I should have done. 
And suddenly, the convention is 
breaking most of Roberts' rules of 

order, Sid's rules of the way he 
should run a convention, and God's 
rules of common sense by telling the 
diocese to hire a youth coordinator 
even though there is no money 

The resolution passes and Chip and 
Jane spend the next nine months 
listening to this bishop mutter daily 
under his breath. "They told me to 
hire a youth coordinator, but I know 
they won't provide the money to do 
it." Oh, Bishop of little faith. The in- 
crease in 1987 pledges over 1986 
pledges was over $80,000. This 
allowed us to hire a full time Youth 
Coordinator and only increase the 
amount of our budget that we spend 
on diocesan staff from 23% to 25%. 
At the same time we will able to in- 
crease our outside giving from 29% 
to 30.5%. 

When I became your bishop I pledg- 
ed to work toward fifty-fifty giving, 
one dollar spent on others for every 
dollar we spend on ourselves. At that 
time we spent 23% of our budget on 
others; now, as I have just said, 
30.5%. Or to say it another way, we 
have increased what we spend on 
ourselves by approximately $55,000 
and what we spend on others by ap- 
proximately $108,000. 

We will, however, probably be 
frozen at about that level until the 
parishes of the diocese move again. 
We cannot give more than 31 or 32% 
of our budget away when the largest 
reported percentage that any church 
gives to the diocese, with the excep- 
tion of St. Mark's, Roxobel, is 22%. 
A disparity greater than 10% would 
make the diocese irresponsible 
stewards at home. 

So I challenge our churches to con- 
tinue increased giving so that the 
diocese may continue ours and 
become more the responsible 
stewards that we are called to be. 
And I would ask those churches who 
pledge less than 10% of their income 
to the diocese to bite the bullet next 
year and pledge a minimum of 10% 
even if it means asking for diocesan 
assistance. To have the diocese in 
your budget below 10% is really very 
poor teaching. I know that many of 
our congregations have serious finan- 
cial problems every year. I also know 
that most of those financial problems 
will disappear as more and more of 
our churches become tithing com- 


O God, as we are gathered for this time of Diocesa 
enter our celebration and our deliberations with yt 
presence, and continue, we pray you, to be with us. 

Disturb us when we are too well pleased with oursel 
dreams have come true, because we have dreamed too j 
arrive safely because we have sailed too close to the shore. 

Disturb us, when with the abundance of the things i 
have lost our thirst for the water of life, when having fall 
life, we have ceased to dream of eternity. Stir us,, O Godk 
boldly, to venture on wider seas where storms will show- 
where losing sight of land, we shall find the stars. Push bwk 
of our hopes, and lead us into the future in strength, coimw 

We give you thanks for the fellowship of your fai 
continual provision of your bounty in our daily bread; 
Jesus Christ, your son, our Lord. 


FEBRUARY 12-14, 1987 

Aloneness er 
bishop when 
speak with th< 
the prophet 

And now, back to our youth coor- 
dinator. And again, I believe God 
has sent us the person with the 
perfect combination of talents, gifts, 
and experience for this job. Her 
name is Carol Taylor. She will be of- 
ficially introduced tomorrow. Today 
I simply must say how excited I am 
to have her become a part of us and 
how much I believe her ministry 
among us will change the shape of 
this diocese for many generations to 

It is good to have her on board. It 
has also become clear to me during 
the past year that what happened at 
last year's convention was no acci- 
dent, but God's way of bringing 
together in the fullness of time the 
completed facilities at Trinity, the 
talents and expertise of Carol Taylor, 
and the young people of East 
Carolina; the most incredible and ex- 
citing group of young folks that it has 
been my privilege to know in my 
thirty-two years of ordained 

And to further strengthen our work 
among youth, we have increased the 
amount of our budget for work with 
our college students from $14,000 to 
$23,500. I agree with the writer who 
said that the college campus may be 
our most important missionary field. 

Farm Crisis and 
Coalition 16 

Our diocese is a land of contrasts. We 
have highly populated urban areas. 
We have areas of sparse population. 
We have cities that are booming and 
century-old towns that are literally 
disappearing. Most of our coastal 
areas are exceedingly prosperous; 
just a few short miles inland lie areas 
of abject poverty. 

And that which has been most 
characteristic of East Carolina since 
its inception - the small family farm - 

is disappearing as a way of life. 
Hardly a week passed by this past 
year that I did not receive a heart- 
rending letter from a family forced to 
cancel their pledge to "Our Shared 
Vision" because they had to declare 
bankruptcy and sell the farm that 
had literally been in their family for 
five or six generations. 
While many of us are more settled 
and enjoy more prosperity than we 
have ever known, some of our 
brothers and sisters have been forced 
to give up that which has sustained 
their family for centuries. We have 
churches in these crisis areas, some 
small ones and some large ones — I 
true outposts of the kingdom of God. 
Ten years ago, sixteen of these 
smaller churches were formed into 
Coalition 16 and under the excellent 
leadership of the Venerable Web 
Simons have developed some amaz- 
ing strengths. 

Many, for the first time in their 
history, have had a dependable 
schedule of services. Regular 
pastoral care has been available 
through priests they came to know 
and love. Outreach ministries 
developed in many of the congrega- 
tions. Morale was strengthened in 
almost everyone. Realizing the new- 
found strength of the Coalition chur- 
ches and the crying need for mission 
and ministry in most of the areas 
where they are located, I called for a 
committee to evaluate our mission 
and ministry in the Northeast section 
of our state. 

The committee formed four area sub- 
committees made up of represen- 
tatives from the churches in each 
area. These four committees submit- 
ted three reports and out of this pro- 
cess the report you will receive today 
was born. The recommendations call 
for three area Coalitions for mission 
and ministry made up of clergy and 
lay representatives from all the chur- 


Page 12 

Feb./Mar. 1987 

It is tragic that I have to repeat them today; hut I predict 
they will not be repeated fifty years from now. For either 
they will be heeded or there will not be anybody here to 
heed them. God will entrust his resources to another 
group that will listen and do his will. 

My charge to these area groupings is 
quite simple: impact the area and the 
people where you live with the saving 
and healing power of Jesus. We the 
people of God have no right to be 
anywhere in the name of Jesus until 
we claim the power to change the 
lives of our neighbors through the 
love of God. Let me share with you 
some words addressed to this conven- 
tion by Bishop Darst almost fifty 
years ago. 

It is tragic that I have to repeat them 
today, but I predict they will not be 
repeated fifty years from now. For 
either they will be heeded or there 
will not be anybody here to heed 
them. God will entrust his resources 
to another group that will listen and 
do His will. 

"If the work we are trying to do in 
East Carolina is worthwhile, if we 
are really extending the kingdom of 
God in this territory for which he has 
made us responsible, we should sup- 
port that work with our money and 
our service. 

If it is not worthwhile, if we are 
neglecting real opportunities in order 
to minister to little groups here and 
there who have no vision beyond a 
sentimental attachment to tradition, 
we should revise our entire program 
and build one based on the crying 
needs of neglected people rather than 
on the wants of those who look upon 
their local church not as a divine 
agency for the extension of God's 
kingdom, but as something that must 
be preserved for the happiness and 
well being of its members. " 

A call to all our churches 

And so I call on Coalition Churches, 
Black Churches, Big Churches, Lit- 
tle Churches, City Churches, Rural 

Churches, Town Churches, any 
church that is caught up in narrow 
self-serving Congregationalism to 
give it up and get on with the exten- 
sion of Christ's Kingdom and mercy 
throughout the people of East 

When will we realize we do not exist 
for our own sakes? When will we 
realize that churches, just as in- 
dividuals, must be willing to lose 
their lives in order to find them? 
When will we realize that if we live 
for ourselves, in the Christian 
economy of things, we will certainly 
die by ourselves. Even evangelizing 
so that our church can grow will ring 
hollow and untrue. 

The Christian Faith is not a pleasant 
hobby; either it permeates every fiber 
of our being or it is nothing. Until we 
can stand shoulder to shoulder with 
our Brothers and Sisters in Christ 
and proclaim with our deepest con- 
viction that, "I preach Jesus, 
crucified and risen as my saviour and 
my Lord," we will not understand, 
and both we ourselves and our chur- 
ches will be temples not of life but of 

That which happened in the Nor- 
theast is not an isolated event but the 
beginning of a comprehensive look at 
our churches and their work 
throughout the diocese. I refer you to 
the Theology of Mission and 
Strategy of Mission statements in 
your workbook. 

I am pleased to announce that the 
clergy of the Fayetteville churches 
have asked the diocese to hire a con- 
sultant and to work with them in 
looking at the mission and ministry 
of the Episcopal Church in the 
Fayetteville area. The churches in 
the Wilmington are are wokring hard 
on a corporate venture aimed at im- 
pacting the area \ around Good 
Shepherd Church. There is already a 
soup kitchen in operation. 

Feasibility studies are underway to 
see if a day shelter should be added 
to it. The diocese will work closely 
and hopefully with the Wilmington 
churches in 1988 to look at this and 
all other aspects of their shared mis- 
sion and ministry. We hope to con- 
centrate on a different area in the 
diocese each year, trying to be as 
helpful as possible in aiding the chur- 
ches to re-evaluate their mission and 

ministry to the community in which 
they live. 

The church is the body of Christ 
which trains and sends forth Chris- 
tians in the name of Jesus; it is not a 
place where we are meant to spend 
the majority of our time, talent and 
energy looking after ourselves. A 
Christian is, by definition, a mis- 

Diaconate and 
Healing Ministry 

And now let's turn our attention to a 
couple of major developments within 
the diocese. They are important sub- 
jects that deserve a great deal of 
time. However, because of the press 
of our schedule, we can do little more 
than file them by title. The prayer 
book tells us that there are four 
orders of ministry in the church: Lay 
persons, Bishops, Priests, and 
Deacons. The Order of Deacon is 
clearly a separate order of ministry in 
the New Testament. 

However, in recent history it has 
simply become a six to twelve month 
apprenticeship which a seminary 
graduate must complete successfully 
in order to be ordained to the 
priesthood. The Church is now in the 
process of rediscovering the uni- 
queness of the Office of Deacon, and 
the fact that it is an order of ministry 
in its own right. The function of 
Deacon is to be a Liturgical Assistant 
to the Priest and Bishop and to carry 
out and model Servant Ministry for 
the rest of us. We ordained our first 
Vocational Deacon this past 
January. We will ordain four or five 
more this coming summer. I look for- 
ward to their addition to the life of 
our diocese. 

We are also in the process of learning 
that orders of ministry are not ver- 
tical and hierarchical, but horizontal 
and linear. In short, no order of 
ministry is more important than any 
other. In fact, I believe the Prayer 
Book is right on target when it men- 
tions the ministry of lay persons first. 
So whether we be called by God to be 
Lay Person, Bishop, Priest or 
Deacon, let us claim that ministry 
joyfully and exercise it with all the 
strength and love that God grants us, 
daring great things in the name and 
through the power of Christ. 

I also ask our clergy and people to 
use 1987 as a year to emphasize and 
rediscover the church's Healing 
Ministry. I would hope that the lay- 
ing on of hands for healing would be 
available on a regular basis in every 
church throughout our diocese. 
There is not a priest of the church 
who has not witnessed countless 
miracles in the healing of body, mind 
and spirit. Our Lord entrusted this 
ministry to his church, and that 
means us. 

The Christian faith 
is not a pleasant hobby 

In order to help us understand this 
ministry better, I have asked the 
Rev. William Beachy, M.D. to be in 
our diocese from March 27-29 to lead 
area conferences on the Healing 
Ministry. Dr. Beachy is both a priest 
and a medical doctor. I think you 
will find him to be quite helpful. You 
will receive further information 
about these conferences shortly. 

Thanks and commendations 

There are so many things I need to 
mention, and so little time. The 
opening service for Trinity Center 
started in a downpour and ended 
under brilliant sunshine as over 
1,500 Episcopalians broke bread and 
partied together. And symbolically 
the sun has been shining on Trinity 
ever since, thanks in a large part to 
the superb job done by Bernie 
Johnson and his committed staff. 

Other exciting things: the superb job 
done by Clarence Leary and his 
Stewardship Committee. The awar- 
ding of over $200,000 in Creative 
Christian Stewardship Grants since 
their inception. The untiring work of 
Katy Whitley, not only on behalf of 
Cross Current, but for the diocese as 
a whole. 

The joy of having our new Presiding 
Bishop and his wife with us for the 
Clergy-Spouse Conference. The lear- 
ning that came when our clergy spent 
two days with our Roman Catholic 
and Lutheran counterparts. The fact 
that, God willing, I will represent 
you at the Lambeth Conference in 
1988 at a meeting of all the Anglican 

(continued on page 15) 


Page 1 3 

Feb. /Mar. 1987 

Young people were again a strong presence at convention. 
Laurie Hamlin, Paul Siler, Yuri Southerland and sitting 
Adam Chandler and friend 

"I upped my pledge," Clarence Leary's T-shirt pro- 
claims, a phrase he would like to see on everyone's T- 

Greenville parishioners (left) chat with Sister Evelyn at 
Trinity gathering. Dallas McPbearson, Jeff Kranz, Sara 
Kranz, Sister Evelyn and Linda Chamberlain 

Results of convention elections 

Executive Council - Clergy: The Reverends C. Phillip Craig, 
Middleton L. Wootten, Richard W. Warner, Jr.; Executive 
Council - Lay: Mrs. Nancy Broadwell, Billie Craft, Mercedes 
Newsome, Dr. Robert Van Veld. 

Delegates to General Convention - Clergy: The Reverends 
James R. Boyd, Robert D. Cook, A.C. Marble, Richard W. 
Warner, Jr., and first alternate Joseph W. Cooper; General Con- 
vention - Lay: Dr. Charles L. Garrett, Mr. Clarence Leary, Mrs. 
Alice W. Lynch, Mrs. Ruth Woodley, and first alternate Mr. Ted 

Trustee of the Diocese: Mr. Hodges Hackney; Standing Com- 
mittee: The Rev. Lawrence P. Houston and Mr. Charles H. 


Flanked by flowers 
and pretty girls 
the irrepressible 
Chip Marble talks 
with Carol Taylor and 
Lynn Lassiter 


Page 14 

Feb. /Mar. 1987 

The bishop's address continued 

(continued from page 13) 

Bishops from all over the world. And 
if you do not feel we are an important 
force worldwide, there are twenty- 
seven persons that occupy positions 
similar to that of our presiding 
bishop. And we white Anglo-Saxon 
Protestants who started Anglicanism 
are now the minority group in the 
Anglican Church. 

The report on the study 
of abortion 

I hope you have had the opportunity 
to read the outstanding report of the 
committee which was called for by 
last year's convention to consider the 
subject of abortion. I have read 
many fine statements on that subject, 
but this is the finest I have ever read. 
However, the problem of abortion 
will not be solved by resolutions. The 
problem of abortion will be solved 
only when you and I change a society 
which today, on the one hand 
preaches sexual freedom and license, 
and teaches our young people if they 
do get in trouble to try to find the 
easy way out, while on the other 
hand treats unwed mothers as the 
worst sort of outcast. We could not 
create a more perfect climate in 
which abortion can flourish. 

The many kinds of 

Since we are now into banning cer- 
tain forms of pornography in North 
Carolina, let me suggest a few more 
forms that we might ban. How about 
the pornography of television soap 
operas that educate our children five 
to ten to twenty hours weekly, while 
we manage Sunday School for only 
forty-five minutes. Or the por- 
nography of the farm families who, 
having fed America for generations 
are losing everything, while their 
government and their neighbors and 
their churches stand by uncaring? Or 
the pornography of our legislators in 
Washington talking about raising the 
speed limit? After all, why not? 

Statistics tell us that we'll kill several 
thousand more people ever year, but 
those of us who make it to our 
destination will get there faster and 
more conveniently. Or, how about 
the pornography of death row, the 
nuclear bomb, illegal arms sales, bat- 
tered children, hostages and all the 
rest? Then there is the continuing 
pornography of racism. 

If we left our air-conditioned houses, 
offices, car or clubs long enough to 
walk in this society we have created, 
we would find a violent, drug- 
oriented cluture which produces an 
overabundance of food, and yet has 
one out of every seven Americans go- 
ing to bed hungry. We will never 
begin to fathom the grace of our Lord 
Jesus Christ, the love of God and the 
fellowship of the Holy Spirit until we 
are willing to stand shoulder to 
shoulder with our brother who is dy- 
ing of AIDS, the condemned murderer 
on death row, the unwed mother, 
and the hopeless derelict that lives on 
the streets and cry with them with 
one voice, "Lord be merciful to me, a 

For it is certain that I am as loved by 
God in Christ as any other person 
that ever lived, but it is also certain 
that I am not loved more by God in 
Christ than any other person. 

And so we who dare call ourselves 
the people of Christ, convinced of 
our own unworthiness and dis-ease, 
stand before the throne of God in the 
only way we can; as penintent sin- 
ners. And then the miracle happens, 
we become sinners who are forgiven, 
redeemed, and set apart to do his 
will. And he entrusts us to one 
another for help and support, and he 
feeds us with his spiritual food, and 
he molds us into that wondrous 
organism called the Body of Christ 
and when it begins to dawn on us 
that he really is taking us seriously 
and might expect us to do something, 
we start complaining about how little 
we have to offer. And he starts telling 
us a story about a young boy and 
some loaves and a few little fish. 

And so it is 1987, and we do live in 
East Carolina, and we are the people 
God has chosen to preach the Gospel 
and heal the sick and feed the 
hungry. I rejoice that he has en- 
trusted me to you. I give thanks that 
I live in this corner of his world. And 
I rejoice that you and I share the 
greatest privilege in the Universe; the 
privilege of ministering in His name. 

So let us pray and baptize and preach 
and heal and feed and visit. For I am 
convinced that what we as the body 
of Christ can do through the power of 
Christ , limited only by our inability 
to see the Vision of Christ. From last 
night's service Isaiah's powerful 
words speak clearly to each of us. 

Report on the Committee 
on the Bishop 's Address 
104th Annual Convention 
Morehead City, N.C. 

Bishop Sanders, Members of the Convention, 

First, we give thanks to Almighty God for raising up Sid Sanders, a holy man 
of conviction, courage, compassion, and vision to be our Bishop. To use some 
of his own words, "We rejoice that God has entrusted you to us" as we share 
our common ministry to the people of God in East Carolina. 

Your convention address, reviewing and thoughtfully affirming the good 
work done in 1986 and challenging us with your own sense of excitement, an- 
ticipation, and urgency in this new year should be read and reread as a need- 
ed reminder of who we are - "Christians", "Missionaries", "responsible 
stewards", "sinners" (forgiven, redeemed, and set apart to do God's will), 
called and enpowered by God with a "vocation to impact the area and people 
where we live with the saving and healing power of Jesus." We must continue 
to ask ourselves in the year before us, and in all the years before us, what dif- 
ference does our presence make in the communities where we live? You have 
indeed challenged us, but thank God, you have also inspired us, not to work 
for you, but with you. 

I'd like to tell a brief story. It seems appropriate here. Perhaps you've heard 
it. It's a true story of a family, a mother and father with a number of 
children. There were not enough bedrooms for everyone so the youngest 
child, a small boy, shared a room with his parents. Finally, circumstances 
changed and they were able to provide a bedroom of his own for the little boy. 
They painted it, bought new furniture, and moved in all his toys. It was 
beautiful! They tucked him in that first night, kissed him goodnight, and 
went downstairs. Pretty soon they heard him calling and it continued until 
they finally went back upstairs to him. They asked, "What's the matter?" 
and he replied, "it's dark in here and I'm scared and I'm lonesome." They 
tried to reason with him, but he persisted. Finally they said, "You shouldn't 
be afraid or lonely - don't you know that God is right here with you?" He 
thought for a second and said, "I know; but I need some skin! " "I need some 

You have reminded us, Bishop, that the world, East Carolina, needs some 
skin, and it is us! Not just to those who are alone and frightened, but the 
homeless and hungry, the lost and confused, the dispossessed, those in 
prison, the sick and dying - to all we are skin, representing our incarnate 

The final sentence of your address is our prayer also; "May we prove faithful 
to the task." 

— Respectfully submitted, 
The Rev. Josh T. Mackenzie 

Members: The Rev. Chris Mason, Mrs. Frances Douglas, Mrs. Nancy 
Broadwell, Mr. John M. Monaghan, Jr. 

"Thus says God, Yahweh, he who 
created the heavens and spread them 
out, who gave shape to the earth and 
what comes from it, who gave breath 
to its people and life to the creatures 
that move in it; I, Yahweh have call- 
ed you to serve the cause of right; I 
have taken you by the hand and form- 

ed you; I have appointed you as con- 
venant of the people and light of the 
nations, to open the eyes of the blind, 
to free captives from prison, and to 
release from the dungeon those who 
sit in darkness. " 

May we prove faithful to the task. 


Page 15 

Feb. /Mar. 1987 

Resolutions adopted at the 104th convention 

Resolution on AIDS 

WHEREAS, AIDS (Acquired Immune Deficiency Syndrome) is fast becoming a 
disease of national and global proportions, prompting prominent physicians and 
scientists to call it the next "plague" upon mankind; and 

WHEREAS, AIDS is a disease currently very little understood by the public, with 
much misinformation about its transmissions and effects; and 

WHEREAS, much un ground fear and hysteria have been expressed about AIDS 
and its transmission via the common cup at Holy Communion, despite evidence 
which proves this fear to be unfounded; and 

WHEREAS, we know very little about the church's response to the AIDS crisis as 
well as its stance and policies concerning ministry to and with the victims of AIDS 
and their families; 

THEREFORE BE IT RESOLVED, that the Diocese of East Carolina, through a 
special task force appointed by the Bishop, will gather information from the National 
Church Office and other authoritative sources about the AIDS virus and its effects 
and disseminate such information to the churches of the Diocese as soon as is prac- 
ticable and 

BE IT FURTHER RESOLVED, that the churches of our Diocese undertake to 
educate and inform its members and others about AIDS in an effort to promote bet- 
ter understanding; and 

BE IT FURTHER RESOLVED, that the churches in East Carolina commit 
themselves to a positive program of ministry to AIDS victims and their families. 

Respectfully submitted. 
The Rev. Christopher Mason 
Chairperson, Youth Committee 

Peace Resolution 

WHEREAS, the people of God are called by our Lord Jesus Christ to be makers of 

Peace, and 

WHEREAS, the children of God are called to respect the worth and dignity of all the 
children of God, and 

WHEREAS, the development and deployment of weapons, whether offensive or 
defensive, are designed for one child of God to destroy another child of God. 
BE IT THEREFORE RESOLVED, that we, the One Hundred and Fourth Con- 
vention of the Diocese of East Carolina, exhort ourselves and all the children of God, 
to come and reason together, that old people may dream dreams and young folk see 

AND BE IT FURTHER RESOLVED, that we call upon the government of the 
USA and the government of the USSR to resume with integrity the Summit talks 
begun in Iceland, moving toward an immediate reduction in nuclear weapons. 

Substitute Resolution 

WHEREAS, we have a continuing need to be informed; and 

WHEREAS, we do not have sufficient knowledge or understanding to vote with in- 
tegrity on the situation in Nicaragua; 

WHEREAS, the people and clergy of the diocese of Nicaragua need our prayers; 
BE IT THEREFORE RESOLVED, that the One Hundred and Fourth Annual 
Convention of the Diocese of East Carolina commit itself to pray for peace in 

Nicaragua; and 

BE IT THEREFORE RESOLVED, that we pray specifically for the Sandinistas 

and the Contras; and 

BE IT FURTHER RESOLVED, that we pray for the people and clergy of the 

diocese of Nicaragua; and 

BE IT FURTHER RESOLVED, that we pray daily for those elected to make wise 


Respectfully submitted, 
The Rev. C. King Cole 

Resolution on Human Sexuality 

WHEREAS, the AIDS crisis has prompted a new and renewed public discussion of 
human sexuality and sexual practices; and 

WHEREAS, the Standing Commission on Human Affairs and Health of the General 
Convention of the Episcopal Church has issued a report calling for a re-evaluation of 
the church's traditional teaching on human sexuality; and 

WHEREAS, the above mentioned circumstances along with the current cultural at- 
titude of relaxed sexual standards promotes an environment of great confusion in the 
church about the church's teaching on human sexuality and sexual practices; 
THEREFORE BE IT RESOLVED, that the churches of the Diocese of East 
Carolina reaffirm the church's traditional teaching about human sexuality, while 
maintaining an openness to the current public debate and dialogue going on within 
the church; and 

BE IT FURTHER RESOLVED, that the churches of the Diocese of East Carolina 
commit themselves to open dialogue among their members, via whatever means, on 
human sexuality and sexual ethics; and 

BE IT FURTHER RESOLVED, that a special task force appointed by the Bishop 
undertake educational programs on human sexuality and sexual ethics as soon as is 

— Respectfully submitted, 

The Rev. Christopher P. Mason, 

Chairperson, Department of Youth 


ARTICLE IV, Section 3. shall be amended to read as follows: Each church within 
the Diocese, whether a parish or mission, shall be entitled to be represented by lay 
delegates according to the number of its confirmed communicants in good standing of 
sixteen years of age or older, as follows: from 10 to 50 such communicants, 1 lay 
delegate; from 51 to 100 such communicants, 2 lay delegates; from 101 to 300 such 
communicants, 3 lay delegates; from 301 to 500 such communicants, 4 lay delegates; 
over 500 such communicants, 5 lay delegates. The number of confirmed com- 
municants in good standing of sixteen years of age or older shall be determined from 
each church's parochial report as of December 31st preceding the annual Conven- 
tion. Each church's delegates shall be chosen by the Vestry, or at the option of the 
Vestry, by election by the congregation, from the confirmed communicants in good 
standing of sixteen years of age or older of the church. 

ARTICLE IX, Section 1. shall be amended by striking out the word "com- 
municants" in the second line or substituting, in lieu thereof, the words "confirmed 
commuicants in good standing of sixteen or older." 

ARTICLE X, Section 1. shall be amended by striking out the words "communicants 
of and above the age of 21 years" and substituting, in lieu thereof, the words "con- 
firmed communicants in good standing of sixteen years of age or older." 


Article IV (Personnel of Convention), Section 3 of the Constitution be changed as 


1. The current Section 3 remain unchanged but the letter (a) be added after the 
number 3. The letter (b( be added following paragraph (a). Paragraph (b) will be a 

new paragraph. 

2. The new paragraph 3 (b) will read as follow: 

Any Parish or Mission within the Diocese, which has been acknowledged by the 
Bishop as the sponsoring parish or mission of a College or University Student 
Fellowship, shall be entitled to be represented by one additional student lay delegate. 
The student delegate shall be chosen by the Vestry of the sponsoring parish, or at the 
option of the Vestry, by election by the Student Fellowship. 


Page 1 6 

Feb. /Mar. 1987 

Dr. Lawrence F. Brewster, 
h istoriogr aph er , 
completes 25 years, 
of loving and 
selfless service 
to the diocese. 
He was honored for 
his work at the 
104th convention 

Historiographer's Report 

For the year 1986, 1 list the following activities: 

1. Information given to: 

Mrs. Pemborke Nash, Tarboro, N.C., concerning the Rev. Dr. Robert B. Drane 
and the Virginia Dare Celebrations on Roanoke Island. 

Mr. Richard B. Cheves, Raleigh, N.C., relating to Nathaniel Cheves of St. Paul's 
Parish, Chowan Precinct, N.C., 1701. 

The Rev. William J. Hadden, Jr., concerning the beginning of Emmanuel Church, 
Farmville, N.C. 

Mrs. Celia T. Truesdale, Secretary, Church of St. Clement, Alexandria, VA, in con- 
nection with a letter of transfer of membership. 

The Rev. Robert Goodrich, Rector, Christ Church, Bluefield W. VA, about Bishop 

Prof. Odell Uzzell, N.C. State University, relating to St. Thomas Church, Bath, 
N.C, Christ Church, New Bern, N.C, and St. Paul's Church, Edenton, N.C 

Mr. Stan Little, Eastern Office, N.C. Division of Archives and History, Greenville, 
concerning Grace Chapel-St. John's, Church, Pitt County, N-C 

Ms. Linda R. Willard, High Point, N,C, about records of St. David's Church, 
Creswell, N.C. 

Ms. Michelle Francis, Archivist, Diocese of North Carolina, concerning 
photographs of the Bishops of East Carolina. 

Prof. Don S. Armentrout, School of Theology, University of the South, Sewanee, 
TN, as to material in Bishops Darst 's Papers concerning the DuBose Memorial 
Church Training School. 

2. Material accessioned: 

Two folders of material collected by the Rev. Frederick B. Drane while serving 
Grace Church, Woodville, and St. Mark's, Church, Roxobel, N.C; and a bulletin of 
St. John's Church, Wilmington, NC, all presented by Mr. Drane 's daughter, Mrs. 
Rebecca Drane Warren, Chapel Hill, N.C. 

3. Conference with: 

Mrs. Emily Exum, Kinston, N.C. concerning compiling a pictorial history of the 
Diocese with the assistance of the Episcoapl Church Women. 

4. Meetings attended: 

Diocesan Convention, Wilmington, N.C, February 6-8; Dedication of Trinity 
Center, June 7; National Episcopal Historians Conference, Washington, D.C, June 

— Respectfully submitted, 
Lawrence F. Brewster, Historiographer 

Marjorie Megivern (right) chats with Mrs. Doris Jones of St. 
Paul's, Washington. Marjorie is hunger chairperson. Her 
report follows: 

To the Bishop and the One Hundred and 
Fourth Annual Convention of the 
Diocese of East Carolina: 

At its most dramatic, hunger is a child 
with shrivelled limbs and a swollen belly, 
or ravaged faces in a refugee camp far 
away. This hunger that we know as 
famine is all most of us ever see, because 
it makes news. 

But hunger that is commonplace often 
escapes our notice. It hides behind or- 
dinary faces and bodies that are not 
noticeably deformed or diseased. It is 
devastating, nevertheless, and afflicts 
nearly one billion people in the world. It 
is a chronic malnutrition that slows the 
functioning of the body and the mind, 
that causes frequent illness and early 
death. And almost half the victims are 
children, whose lives never get a chance 
to begin. 

The newly-appointed Hunger Commis- 
sion began meeting in February of 1986, 
struggling to understand this tragedy 
and how we might make a dent in it. We 
finally decided our role would be educa- 
tional, because we felt most people didn't 
know enough about the causes of 

So we planned a conference in October at 
Moore's Creek Battleground, inviting 
the general public through churches of 
many denominations, and offering 
speakers and activities on every aspect of 
hunger, from legislation to soup kit- 
chens. Thirty people attended. 

We also co-sponsored with Bread for the 
World a lecture in November by writer 
and hunger activist Joseph Collins, at 
East Carolina University. This was well 
attended and inspirational 

Although it is our policy not to fund ex- 
isting hunger programs, we gave $500 to 
Shepherd's Staff at Belhaven, and a little 
more than $400 each to the three food 
banks in the diocese. 

We are planning a new grass roots ap- 
proach for 1987. We want to establish a 
network throughout the diocese by 
means of contact with a person in every 
parish. Toward that goal, we have plac- 
ed on each table a letter for those par- 
ticular people. I would ask each rector to 
be sure that the proper person receives 
that letter and signs and returns it to me. 
If the person is at the convention, please 
get it back to me before we leave. 

After convention, we will look at the 
response to this letter and make plans to 
get together with contact persons, pro- 
bably in three convocations, so we can 
share ideas for serving the hungry. We 
also have some resources to offer you. 

On behalf of this commission: Nancy 
Craig, Deborah Cavanaugh, the Rev. 
Burton Whiteside, Jackie Heston, Kirk 
Mattson, and Rudy Whitley. I urge you 
to affirm wiht us this prayer of Mother 

"Make us worthy, Lord, to serve our 

Throughout the world who live and die 
in poverty or hunger. 
Give them, through our hands, this day 
their daily bread 

And by our understanding love, give 
peace and joy." 

— Respectfully submitted, 
Majorie Megivern, Chairperson 

Marjorie urges you to respond to the 
request for a hunger contact person 


Page 17 

Feb. /Mar. 1987 

Theology of Mission 

We Episcopalians of East Carolina are 
the Body of Christ, the people of God. 
We are a people called and set apart by 
God and marked with the indelible sign 
of His cross on our foreheads. We are a 
people chosen and empowered by God, 
but chosen and empowered so that we 
might be a servant church, serving our 
loving God, and a sinful and broken 
humanity. We exist to serve. We have 
been deeply blessed, but that blessing 
comes not for ourselves, but so that we 
may be a blessing for others. We are a 
people to whom God has given an 
overabundance of gifts; but those gifts 
cease to be gifts unless we give them to 
others. We know that we are a part of the 
only Body that exists to serve those who 
are not yet members of that Body. We 
are a people who know ourselves to be so 
deeply loved by God that we are called 
out by God to make that love known 
throughout the world. 

We know that the Church is not a 
building that exists to serve each of us, 
our parents or even our children. We 
know ourselves, our parents and children 
to be the Church, the people of God, who 
exist to serve the world. Therefore, the 
primary responsibility of the diocese and 
each congregation in it is not to provide a 
roof over our heads, but rather to enable 
the formation of life which will allow 
each person to discover his or her unique 
and God-given servant ministry in the 
world. We are in the process of moving 
beyond a "survival" mentality of keep- 
ing the doors open at all costs, to seeing 
our primary responsibility as that of 
becoming a community in which our 
lives are formed for service to the world. 
The last thing a Christian congregation 
needs to be concerned about is its sur- 
vival as a place; it sees its primary identi- 
ty not as a place, but a people called by 
God to serve His world. 

We know ourselves to be a people con- 
stantly empowered by God, through 
baptism, and confirmation and 
Eucharist. We see ourselves as the Body 
of Christ; we are not therefore, all 
members of the same club, but members 
of Christ and of one another in the same 
way that individual toes and fingers and 
hands and feet are joined. We know 
Christ as a vine and ourselves as bran- 
ches, engrafted into our Lord Himself so 
that it is His love and joy and strength 
and grace that literally becomes ours to 

The diocese 

The Diocese of East Carolina consists of 
every congregation and every confirmed 
person in East Carolina with the Bishop 
as the chief pastor and servant. It is a 
people called to have a vision of servant 
ministry. A parish or mission is a local 
gathering of Christians in communion 
with a Bishop and belonging to a 

A diocese can understand it ministry on- 
ly to the extent that each individual con- 
gregation understands its ministry. A 
diocese is only as strong as each of its in- 
dividual congregations. 

The bishop 

The Bishop is the spiritual head of the 
Diocese. With and through his staff and 
departments he serves as enabler, em- 
powerer, commissioner, servant. It is the 
task of the Bishop to enable the ministry 
of the baptized and to extend his 
ministry through those who are ordain- 
ed. He is overseer, keeper of the vision. 
It is the role of the Bishop and his staff to 
strengthen and support existing con- 
gregations, and to aid in the establish- 
ment of new congregations. 

The prayer book 

The Prayer Book tells us that the 
ministers of the church are lay persons, 
bishops, priests and deacons. The 
church carries out its mission through 
the ministry of all its members. All bap- 
tized persons share a common ministry; 
to make Christ known as Saviour and 
Lord and to share in the renewal and liv- 
ing out of His Word. We are a people 
called out by God because through us 
God means to change the world. One of 
the primary purposes of the Diocese and 
its congregations is to enable each bap- 
tized member to discover his ministry 
and his potential for greatness in ser- 
vant hood as a child of God. 

The laity 

The ministry of the laity is to claim and 
affirm the gifts and talents that God has 
entrusted to us and to use these gifts and 
talents in the service of others. In the 
New Testament the people of God are 
promised an abundance of gifts but none 
of these gifts are given to us for our own 
sake. They are given to us that they may 

be used to heal and strengthen and teach 
others. Each baptized Christian has been 
granted a number of these gifts through 
the grace and strength of God. In loving 
response to him we are meant to discover 
them, affirm them, and use them to br- 
ing others to Christ. 

The priest 

The ministry of a priest is to represent 
Christ and His church, particularly as 
pastor to the people; to share with the 
Bishop in the overseeing of the church; 
to proclaim the Gospel; to administer the 
sacraments; and to bless and declare par- 
don in the name of God. 

The deacon 

The ministry of a deacon is to represent 
Christ and His church, particularly as a 
servant of those in need; and to assist 
Bishops and priests in the proclamation 
of the Gospel and the administration of 
the sacraments. 

People are prepared for ordination in 
many ways, and this Diocese recognizes 

that qualities of character, maturity, and 
effective Christian leadership may be 
more important in some circumstances 
than academic excellence. In different 
communities the church needs different 
forms of ordained leadership. Therefore, 
the Diocese will remain open to the 
possibility of preparation for ordination 
in non-traditional ways. 

We Episcopalians of East Carolina are 
trying to see the world as it really is, and 
trying to develop a vision of the world as 
it really could be. We offer all that we 
have and are to God, so that we may be 
His instruments in bringing about the 
changes that are His. We will pray 
prayers that will force us to act on behalf 
of our fellows, and our actions will drive 
us back to our knees to pray for strength. 
As a baptized and redeemed people, 
through the strength the grace of Christ, 
we are determined to claim our high call- 
ing as the people of God, and to make 

His love known through the world. 

Definition of terms 

Diocese - The basic geographical unit of the Church. It is more than diocesan leader- 
ship. The Diocese is all baptized people in a given geographical area who are organiz- 
ed in various congregating units in order to enable individual baptized persons to 
engage in mission and ministry in the world. 

Minister - The individual baptized person - called to minister in every area of his/her 
life-work, family, community re-creation, congregating units. 

Ministry - In Christ's Name and for His sake doing something for, to, or with so- 
meone; allowing them to do something to, for, or with us. 

Self-Support - A congregating unit that is able to provide all of the financial resources 
it is using without aid from the diocesan budget. 

Mission Strategy 

Jesus of Nazareth, Lord and Savior, calls his Church to carry out the mission which 
He began. That mission is outlined in the following passages from scripture: 

The spirit of the Lord is upon me, because he has annointed me to preach good news 
to the poor. He has sent me to proclaim release to the captives and recovering of sight 
to the blind, to set at liberty those who are oppressed to proclaim the acceptable year 
of the Lord. (Luke 4:18-19) 

And Jesus came and said to them, "all authority in heaven and on earth has been 
given to me. Go therefore and make disciples of all nations, baptizing them in the 
name of the Father and of the Son and of the Holy Spirit, teaching them to observe 
all that I have commanded you... "(Matthew 28:18-20a) 

The Church which was established by the Holy Spirit to continue the saving work of 
Jesus Christ exists in a world where pressures of economic survival and perceived ir- 
relevancy of the Christian faith expressed in traditional sacraments and liturgical 
worship, often cause the focus of mission to be down-played if not eliminated. A Mis- 
sion Strategy is an intentional process of opening the Church to the power of the Holy 
Spirit to revive, support and empower the work of mission to the world in a particular 
time and place. We embrace a mission strategy trusting that it emerges out of prayer 
attention to the realities of life and reflection on our calling to be the servant people of 
God. Policy is the expression of our prayerful attention and reflection in a form that 
guides and directs actions. (continued) 


Page 18 

Feb. /Mar. 1987 

Mission strategy continued 

With this in mind we intend to: 3. With the Bishop's support and approval identify a committed leader (laity or 

clergy) to provide leadership for the formation period. This leadership may take one 
1 . Provide an organizational structure for the Diocese that focuses on our mission of Q f a variety of forms: 

2. Utilize leadership to enable people throughout the Diocese to discover and engage 
their servant ministries. 

3. Continue to seek annual support from congregations for the diocesan program and 

4. Seek deferred gifts such as bequests, charitable remainder trusts, etc., to provide 
long range financial strength for the mission and ministry of the Church in East 

5. Seek to support and revitalize existing congregations as needed following these 
guidelines and expectations: 

a. Specialized Ministry 

b. Shared Ministry 

c. Team Ministry 

d. Regional Ministry 

e. Clergy Couple Ministry 

f . Ministry with Conditional Ordination 

g. Non-Stipendiary Ministry 

h. Specialized Lay Ministry 

i. Circuit Ministry 

4. Call together the people interested in forming a new mission. 

5. Meet regularly for worship, study, planning, reporting and generating ideas in 
open discussion (i.e. begin forming a community) 

6. Identify clearly the purpose of the mission and the nature of its servanthood - the 

Congregations which at one time had a clear sense of mission, vital worship, creative 
educational programs, sensitive pastoral care, and active participation may become people, the needs and the area to be served 
static. The people may become indifferent and/or divided. The result may be decline 
in interest and loss of membership. 

"All congregations face the possibility of going through an identified life cycle of 
birth, formation, stabilization, decline and death. There is no pre-determined force 
that dooms each congregation to the full cycle. " Steps may be taken to avert the full 
cycle by intervention before decline or revitalization if decline has begun. 

A. All congregations will be asked by the Diocese to: 

1. Engage in a process of evaluation that will include 

a. an internal analysis of the congregation over the past ten years. 

b. a similar analysis of the surrounding community. 

2. Engage in an annual planning process to: 

a. determine its mission of servanthood in its present situation. 

b. assess its present potential, and prospects for the short and long term (one 
year and three-five years). 

c. determine goals appropriate to the rrestated mission purpose and present 

d. develop strategies to implement the new goals. 

B. The Diocese will provide trained personnel to assist congregations in the evalua- 
tion and planning process by: 

1. recommending people already trained for this leadership. 

2. providing training for on-going leadership. 

C. Within its means the Diocese will endeavor to provide financial assistance where 
need is determined through: 

1 . co-sigining loans, 

2. providing loans, 

3. providing grants, 

4. a combination thereof. 
Financial assistance may be for: 

a. temporary funding for specialized personnel to train the laity and clergy for 
new ministry. 

b. modification of existing facilities. 

c. relocation. 

6. Establish New Missions as needed following these guidelines and expectations: 

A. A demographic study of the Diocese will be made using both internal and external 
data. This analysis will be usded to guide us in identifying the need for ministry in a 
new area or with new people in East Carolina. Additional study in specific areas may 
be necessary in order to obtain a more precise analyis of opportunities for mission. 

B. When a need for anew mission is identified the interested group will: 

1. Confer with the Bishop and seek his approval and direction. 

2. Determine the legal and canonical requirements for forming a new congrega- 

7. Expand the group's knowledge of the people and the area. 

8. Identify the Episcopalians in the area to be served. 

9. Consult with other Episcopal congregations nearby and seek their support. (We 
recognize that consultation with other Christian Communions represented in the area 
may be a helpful step). 

10. Seek a core group of Episcopalians who will commit themselves to the task: 

a. People willing to transfer to the new congregation. 

b. People willing to commit a period of time to the congregation as represen- 
tatives from nearby congregations. 

c. People who will provide support services - i.e., educational, consultative. 

1 1 . Seek commitment from each member of the new congregation to: 

a. Participate regularly in worship. 

b. Participate in a training for mission and ministry program. 

c. Participate in a stewardship education program. 

d. Seek out the unchurched. 

12. Find a temporary facility. 

,13. Determine support to be received from the Diocese. 

a. Financial (over what period, at what amount). 

b. Training and Educational Resources. 

c. Consultation Services. 

14. Begin a regular worship schedule with the Eucharist as the principal service on 

15. Name the congregation. 

16. Establish the tithe as the standard for giving in the congregation. 

17. Establish the goal of ultimate self-support. 

18. Carefully monitor and evaluate the spiritual life of the newly forming congrega- 

19. Develop an organizational structure for the congregation. 

20. Assign and commission each member to a ministry that reflects his or her skills 
and talents. 

21. Secure and finance a permanent facility. 

22. Maintain a periodic evaluation of the mission and its goals; the area and people 
it serves. 


Page 19 

Feb. /Mar. 1987 

Lenten meditations for ECW 

Billie Craft asked that these Lenten meditations, originally printed in the 
ECW Communique, be reprinted in the Cross Current. 

From Genesis through Revelation God calls us to a life of fellowship with Him. 
Hosea 1 1 :4 is an example of God's love and yearning for His wayward people. "I led 
them with cords of compassion, with bands of love and I became to them as one who 
eases the yoke on their jaws, and I bent down to them and fed them. " 

God also tells us, through His Living Word, how life with Him should be lived, It 
demands a spirit of servanthood and sacrifices. 

St. Paul repeats this theme again as he tells us clearly what Christ, our Living Exam- 
ple, gave up, what His life was like, and how God rewarded Him for His faithfulness. 

Philippians 2:5-12, "Have this mind among yourselves, which is yours in Christ 
Jesus, who, though He was in the form of God, did not count equality with God a 
thing to be grasped, but emptied himself, taking the form of a servant, being born in 
the likeness of men. And being found in human form He humbled Himself and 
became obedient unto death, even death on a cross. Therefore, God has highly ex- 
alted Him and bestowed on Him the name which is above every name, that at the 
name of Jesus every knee should bow, in heaven and on earth and every tongue con- 
fess that Jesus Christ is Lord, to the glory of God the Father." 

Christ, Himself calls us when He says, "Take up your cross and follow me." in Luke 


Lent provides us an opportunity to reflect upon our cross - those trials and disap- 
pointments that, when we give them to Him, will help mold us in His image, It is a 
season of our church year when we spend time in self-examination, preparation and 
even penitence. This time we spend, or sacrifice if you will, helps draw us even closer 
to the Lord. It is a time we hear His call most clearly. 

This Lenten insert is an offering prepared for you by the Worship and Communica- 
tion Committees of the national Episcopal Church Women's Board. We hope that it 
will be a vehicle that enables and enhances your daily walk with the Lord. 

Four members of the Board have contributed their reflections on specific scriptures 
that will take us through these forty days and then Easter. Anne Fulk of Little Rock, 
AR prepared the meditations for Ash Wednesday and Week One; Thelma Blaine 
from Roselle, N J, Weeks Two and Three; Jeannie Self of Decatur, AL, Weeks Four, 
Five and Holy Week; and Marcy Walsh of Summerville, SC prepared the meditation 
for Easter. 

We invite you now to answer Christ's call, to pick up your cross and follow Him on a 
spiritual journey with us through the meditations and scriptures offered here. 

— In his love, 

Sherry Maule, Worship Committee Chair. 

Ash Wednesday 

As Christians we set apart Lent to work intentionally on strengthening our faith. The 
readings for Ash Wednesday are full of references to returning, repenting, to the kind 
of God we worship, to awareness of the holiness of God and how far we fall short of 
what we are asked to be and do. 

Jonah almost grits his teeth when he describes God's attributes: (he gets them from 
Exodus 34) "I knew you were a gracious God and merciful, slow to anger and aboun- 
ding in stedfast love." Surely if outsiders and enemies repent and God hears - and 
God repents, this experience can happen to us too. The Hebrews 12 reading ad- 
monishes us to lay aside every weight and sin which clings so closely (easier said than 
done) and there is talk of the discipline of God for holiness. What is lame (and we 
limp in our faith) can be healed. The parable of Luke can strike terror in our hearts; 
we hear Jesus: a sorrowing sinner can be justified. Psalm 95 urges us not to harden 
our hearts, Psalm 130 promises us God will redeem. What did you find in these 

You, the reader, are encouraged to keep a journal as you read through the Lec- 
tionary. It is here, in the Word, you encounter God and come into the presence of 


Week ot 1 Lent 

This week in Lent, the lectionary readings present us with the great stories of our 
faith. As you read the Psalms, Old Testament story, the letter to the Hebrews and the 
Gospel of John, see how they remind and enlarge on what you already know, find 
new phrases you hadn't seen before and think about them at opportune moments. 

Deuteronomy helps us re-live the story of God doing a new thing, choosing to make a 
nation from slaves, giving a new law for living as the Corinthian passage shows God 
again doing a new thing in Christ, foolish to some, offensive to others. In Mark, 
Jesus says we need new forms for new things. 

As Aaron's descendants were called to be priests and to pronounce a blessing so is 
Jesus the great high priest (not of Aaron's line) to become the source of eternal salva- 
tion for those who obey him. How often obedience to God seems to appear. Being 
made perfect through suffering is not a pretty thought, but what has suffering done in 
your life? You too, pronounce a blessing during the Eucharist at the Peace. 

As you go through the week, re-live these scriptures in light of the story of our lives, 
from our slavery to our freedom, of becoming whole persons, of discovering the 
Spiritual dimensions of life, reflection on why we are here, and our new beginnings. 
Is it true that "You are brought into union with Christ Jesus?"; "Are you set free?"; 
"Are you put right with God through Jesus?" 

Week ot 2 Lent 

John 4:34 "Jesus said to them, 'My food is to do the will of him who sent me, and to 

accomplish his work.' " 

Many memories of my childhood are of family meals. Supper was an important daily 
event. During the depression, often, the entire meal was contained in a single pot. 
But, my father was home for supper and the entire family sat at the table together. 
On Sunday there was a special "Sunday" dinner. Before we ate, everyone sat quietly 
as my father asked the blessing. 

The feast was important to the disciples just as the meals of my childhood were im- 
portant to the family, thus when the disciples urged Jesus to eat and he replied, "I 
have food to eat of which you do not know", they were puzzled. The disciples were 
unaware of the ordeal, soon to take place, for Jesus time had not yet come. We, too, 
are disciples of Christ, but unlike the twelve, we know of Jesus' life, death and resur- 

The disciples questioned one another, and Jesus said, "My food is to do the will of 
him who sent me, and to accomplish his work." 

Jesus spoke of spiritual things as He was to prepare a place for each of us in eternal 
life. His Body and Blood were to become the food given us to do the will of the Father 
and to accomplish His work. 
Week of 3 Lent 

John 8:12 "Again Jesus spoke to them saying, "I am the light of the world; he who 
follows me will not walk in darkness, but will have the light of light." 

The Pharisees had become so ritualistic in their obedience to the Law that the ritual 
was more important than the Law. Observance of the ritual was enforced without 
mercy. The punishment inflicted for failure to follow the ritual was often cruel. Jesus' 
words of truth placed the Father above them. Because he spoke the truth they sought 
to kill him. 

Jesus lore had long taught of the coming of the Messiah. Those who sought and 
received the healing powers of Jesus recognized Him as the Messiah. Because He 
performed miracles, understood only in faith, and had the audacity to perform them 
on the Sabbath, the Pharisees refused to believe he was the Messiah. 

Jesus walks among us each day. Do we recognize Him or have the customs of a 
parish as to when to stand and when to kneel, when to genuflect or bow the head, 
who receives first at communion become more important than the Word? Do we 
believe His is the light of the world or like the Pharisees judge Him according to the 
flesh ? (continued next page) 


Page 20 

Feb. /Mar. 1987 

Week of 4 Lent 

Week of 5 Lent 

John 6:35 "I am the bread of life; he who comes to me shall not hunger and he who 
believes in me shall not thirst." 

We are now in the fourth full week of Lent. Perhaps the sacrifices of giving up sweets 
isn't quite the commitment you intended to make. Maybe love of chocolate overcame 
your better intentions and you're feeling guilty. Lent is NOT for guilt. 
Possibly you've acknowledged your annual failure in commitment and as a wry 
gesture to weakness, you've once again given up camel driving and skydiving, as I 
always do. You know in your heart that there is no true test of servanthood there. 
Luckily, levity is NOT prohibited in Lent. 

Like many contemporary Christians you have probably found it difficult to make 
Lent a time of true penitence and self-sacrifice. So, here we are in the fourth week of 
Lent and if it isn't about guilt and lack of levity, what is it about? 
The significance of these forty days is that they symbolize approximately 1/10 of our 
year. We can make a tithe of devotion and commitment to living more productively 
in Christ. We can tithe our attention and energies to the servanthood taught in Jesus' 
ministry. The Old Testament speaks to us of the importance of obedience to God. 
The Gospel tells us that Jesus demonstrated in words and deeds he was truly God's 

He fed the multitudes, he refused a kingdom, he walked on the sea. He said these 
were not gifts but those of God, his Father. That's some lesson to consider. Jesus tells 
us he is the bread of life, which came down from heaven and if we eat it we will live 
forever. For such a glory, a tithe of a tenth of a year is no sacrifice at all. 

Holy Week 

John 12:27 "Now is my soul troubled. And what shall I say? 'Father, save me from 
this hour'? No, for this purpose I have come to this hour." 

John 15:12,13 "This is my commandment, that you love one another as I have loved 
you. Greater love has no man than this, that a man lay down his life for his friends." 

Creative manipulation is a way of life in contemporary society. One of the great 
lessons in today's world is "Use you mind and find the alternatives! " We are urged to 
try different means to accomplish our tasks and change the course of events. How 
would we react if we were faced with the certain knowledge that there was NO alter- 

Holy Week is the most profound and sorrowful time in the life of Christians. It is a 
reminder of the exquisite agony that true servanthood exacts. Jesus lived his life 
knowing that in order to fulfill the prophecies and do his father's will he must end his 
life in pain, denial, loneliness and sacrifice on a cross. What greater act of courage 
and sevanthood than to take that path of pain and give up one's life that others might 
have eternal life ! 

Could we serve in love and kindess; kneel before our enemies and wash their feet, 
knowing they would betray and deny us? Wouldn't it be easier to find an alternative 
to such pain? Christ knew there was no way to change the course of his last week on 
earth. He filled those days with acts of devotion and love; and he taught that we can- 
not be teacher or master unless we are also servants. As we mourn his death on Good 
Friday, we know for a certainty that Easter will bring Resurrection and life eternal. 

John 9:28 "Lord, I believe." 

John 10:10 "I come that they might have life and have it abundantly." 

John 11:25 "I am the resurrection and the life and he who believes in me, though he 

die, yet shall he live." 

The word Lent is Anglo-Saxon means "spring - the time of lengthening days." Lent 
used to be a time of absolute abstinence and abject penitence for one's sins. Although 
we don't keep rigid fasts or observe the penitencial customs of old, we can use this 
time of lengthening days for some deep self-examination and contemplative thought 
about our Lord and his last days of ministry. 

He likened himself to a good shepherd to illustrate his loving servanthood to man. He 
opened the eyes of a blind man. He raised his friend from the tomb. Although many 
did not believe his insistence that he came to do his father's work, that simple blind 
man and a woman recognized and acknowledged his divinity. 

How often we move through life never stopping to acknowledge and appreciate the 
gift of the earth and this life. How often our eyes are blind to the sacrificial ser- 
vanthood that has guaranteed our salvation. Let's remember Martha's words of 
acknowledgement... "I believe that you are the Christ..." In that moment, she 
acknowledged that Christ was the Savior and God's son. She recognized that Jesus 
the shepherd and teacher, was also Lord. We can tear the scales from our eyes and 
see the wonder of his goodness to us. We can strive to emulate his example as a good 
shepherd. We can use these lengthening days to learn to live more abundantly in 


John 1 : 16-18 "From His fullness we have all received, grace upon grace. For the law 
was given to Moses; . grace and truth came through Jesus Christ. No one has ever 
seen God; the only Son, who is in the bosom of the Father, he had made him know." 
As we celebrate the resurrection of our Lord Jesus Christ this Easter we can begin to 
see the culmination and fullness of his sacrificial servanthood. 

We have seen through Lent and Holy Week what that life looked like - total obe- 
dience to the will of the Father, including suffering the pain of the cross, even unto 
death. But that is not the end of the story, for He lives! And in all of his life we see a 
new way of life. 

We can't earn God's love by doing everything just right (law) though I admit I often 
try ! We are called to a sacrificial servanthood with Christ, not to earn God's grace but 
as a result of it. The grace and truth which we receive come from HIS sacrificial ser- 
vanthood, not our own. We are called to give freely because we have received freely. 
God wants us to know him, and in Jesus, in his life of sacrificial servanthood, in his 
cross and passion and in his resurrection we CAN know God. All three are essential 
for us to know the fullness of God - the fullness of his love for us expressed in his 
beloved Son, Jesus Christ. 

The joy of the resurrection moves us from the past, a story in Jerusalem, to the pre- 
sent, Christ's life in you and me, and the future. And so we can pray. 

Lord Jesus Christ, you have died, you are risen, you will come again. I offer you 
praise and thanksgiving that from that fullness of your Life I have received, I am 
receiving and I will receive grace upon grace, blessing upon blessing. Thanks be to 

Preparations for ECW 100th anniversary continue 

Dear Episcopal Churchwomen: 

Recently I attended a meeting of the 
ECW 100th Anniversary Committee 
and came away so excited that I had 
to share it with you. The committee 
was moving full steam ahead, when I 
arrived late, and the excitement and 
enthusiasm filled the air and it did 
not take me long to get right into the 
swing of things. 

As we reviewed the history of the 
ECW, being written by Louise 
Reynolds Hunt, and what should be 

included, we were made aware of all 
those dedicated women, known and 
unknown, that have preceded us in 
the work of the Church. There are 
highlights of service and celebration 
within each parish and these should 
be displayed and shared at the 
Centennial Celebration in 1988. But 
it will have to be the responsibility of 
each parish to see that no one or 
nothing is forgotten. It's time to 'toot 
our own horn' ! 

Did you know that every ECW 
Diocesan past president throughout 

the Episcopal Church wears a cross 
of the same design? Did you know 
that while in office your president 
wears a 'traveling' cross which she 
passes on at the end of her term? 
This all began when Sal Bonner was 
our Diocesan President. We are 
wondering if there were other crosses 
before then - now hidden away in 
closets or drawers - which should be 
on display during our Centennial 
Celebration. These symbols unite us 
with the past, strengthen our present 
and encourage us into the future. It 
will truly be a sharing time for us all. 

So many wonderful things are being 
planned for our birthday party. If 
you would like to be a special part of 
the party, your gift should be mailed 
to the ECW treasurer: Mrs. James 
N. Smith. 804 East Beech Street, 
Goldsboro. NC 27530, as soon as 
possible. When I report to you again, 
I will let you know how many 
candles you have lighted on the bir- 
thday cake. 

— Id His service, 
Sallie S. Modlia 
Publicity Chairman 


Page 21 

Feb. /Mar. 1987 

The concept of "faith families" is encouraged in the diocese 


This article is the first in a series to 
be offered in Cross Current by per- 
sons serving on the Families 
Ministries Commission of the 
Diocese. Our purpose is to share 
some of the concerns of the commis- 
sion. To open a dialogue about fami- 
ly life including some personal ex- 
periences, and to raise a "spirit of 
family" among the churches of East 

Can a family in crisis expect help 
from the church? Does the church 
adequately support and encourage 
families during difficulties? Are 
families nurtured by the church with 
regular care? 

With such questions in mind, the 
Families Ministries Commission 
began to scratch the surface. The 
complexity and diversity of family 
needs and problems quickly became 

There are few easy fixes or soft solu- 
tions. But there are plenty of op- 
portunities for ministry! One such 
opportunity is the conference at 
Trinity Center on Alcohol and the 
Family, co-sponsored with the Com- 
mission on Alcoholism, on March 20- 
22. Led by the Rev. and Mrs. Jody 
Kellerman, and keynoted by the 
Bishop Sanders, the conference pro- 
mises to be a lively exchange of 
wisdom and care for families. 

Although the Commission will con- 
tinue to address specific issues of 

concern to families, gradually, our 
vision shifted toward what the Rev. 
John Westerhoff calls "faith 

"Faith Families" are the church at 
its best, living as "brothers and 
sisters in Christ." Only when the 
church becomes a sterile institution 
or a formal organization, "faith 
families" are hampered, and people 
become categorized. 

With the scattering of most extended 
families, many people need surrogate 
parents, children, aunts, uncles, 
grandparents, grandchildren, 
brothers and sisters. The church 
becomes "faith families" to the ex- 
tent that it encourages and enables 
such kinships to develop and mature. 

Like every family "faith families" ex- 
perience conflict, problems, chang- 
ing roles, disappointments, and 
traumas. But "faith families" are 
enriched rather than shattered by the 
challenges. For instance, I know a 
woman who lives alone and faces the 
prospect of dying from cancer. 

Her story would be bleak, if it were 
not for her "faith family" who have 
already rallied to her. I am confident 
that they will be with her through the 
terror, minister to her, and minister 
to one another in the days ahead. 

The hope of the Families Ministries 
Commission is to foster "faith 
families" in every church in East 

Charlsie Harris announces Mentor Training Session and Church Life its Essay theme 

It's good to see a renaissance of EFM 
in the diocese. We now have five ac- 
tive groups. Now and again someone 
approaches with a faintly puzzled ex- 
pression: "Tell me again. What is 

I no longer quote the EFM Prospec- 
tus - although I know it speaks with 
more authority. For me, EFM has 
been the single most powerful in- 
fluence God has brought to bear on 
my Christian formation during the 
past few years. It has defined - enabl- 
ed - enhanced - challenged my 
ministry as a baptized child of God. 
The EFM "vehicle" for all this has 
included: 1) an unhurried survey of 
the story of Salvation History as seen 
in the Bible and in the history of the 
church; 2) theological reflection upon 
the meshing of my personal story 
with the larger story; 3) the deepen- 
ing of my spirtual life through per- 
sonal and corporate worship in the 
seminar group; 4) the encouragement 
and stimulation of meeting week by 
week with the same small group of 
fellow pilgrims. 

I covet this experience for every 
member of the diocese - for every 
member of your parish. May I urge 
you to consider forming an EFM 
group next fall? The requirements 
are no fewer than six people who 
wish to commit themselves and a 
trained mentor. 

Since spring and summer are good 
times to recruit students for fall 
beginnings, the diocese will provide 

an EFM Basic/In Service Mentor 
Training Session at Trinity Center 
beginning on Sunday, April 26, at 
4:00 pm, and concluding Tuesday, 
April 28, before noon. 

If you are interested in taking ad- 
vantage of this opportunity or in sen- 
ding a layperson to be trained, please 

contact me by telephone (919-763- 
1634) home or (919-763-1628) work 
by April 10. I'm always available to 
answer questions or just to talk! 

(Your rector has application forms! 

In Memoriam 

A long and useful life 

Anna Louise Robertson, A deaconess known to many in the Diocese of East 
Carolina, died last month in Wilmington at the age of 94. 

The Kentucky native entered the Church Training and Deaconess House in 
1917, and in 1920 accepted her first position as parochial kindergarten 
teacher and director of religious education at the Church of the Good 
Shepherd in Wilmington. 

Miss Robertson has also worked in Tolar Hart Mills in Fayetteville, at Christ 
Chapel in Kinston, and again at Good Shepherd as a volunteer after her 
retirement in 1951. 

Those privileged to know her speak of her innovative work with youth ser 
vices and her obvious love of people. "This lady was truly a saint," said E.L 
Nunn of Wilmington's Good Shepherd congregation. 

Her favorite activity was staging Christmas pageants and Sunday school 
plays, in which she wrote the scripts, designed scenery and directed children. 
But she was also social workers, counselor, Sunday school teacher and music 
instructor, always with a focus on children and youth. 

She began her career as kindergarten teacher in Lexington, Ky. and conclud 
ed it as an enthusiastic volunteer in the church she first served. 

In an interview five years ago she described her philosophy. "It has always 
been give and receive double," she said. "I've always been attracted to 
children, and they to me, and I've never lost that touch." 

(For young people) 

NEW YORK— Does being Christian 
help Sunday school students make 
more informed decisions about drugs 
and alcohol? 

Church Life Senior Vice President 
Charles. Dockendorff thinks so, and 
he has made this the theme of 
Church Life's 1987 Essay Contest. 

Over $500 in prizes provided by 
Church Life will be awarded to win- 
ners in the following categories: 
Grades 4-6 - 1st $50, 2nd $25, 3rd 
$10; Grades 7-9 - 1st $100, 2nd $50, 
3rd $25; Grades 10-12- 1st $150, 2nd 
$75, 3rd $50. 

Entries must be postmarked by 
Monday, April 13, 1987 and sent 
ot David Phillips, Communications 
Manager, Church Life Insurance 
Corporation, 800 Second Avenue, 
New York, N.Y. 10017. 

Students can obtain entry forms from 
their Sunday school superintendent 
or parish rector. Previous winners 
are invited to enter. As in other 
years, entries become the property of 
Church Life. Winning entries will 
appear in the 1987 edition of Church 
Life Essay Contest News. 
Winners will be announced between 
June 1-5, 1987. 


Page 22 

Feb. /Mar. 1987 

Chaplain Beachy to be in diocese March 27 - 28 

An interview with 
William Beachy 

In his Convention Address, Bishop 
Sanders highlighted the importance 
of healing in the Episcopal Church 
and declared his intention to put his 
emphasis on this ministry in the com- 
ing year. For this purpose, he said, 
he had invited the Rev. William 
Beachy, M.D. to come to the diocese 
for a conference. 

We called Dr. Beachy for a 
telephone interview and these are 
some of the highlights of the inter- 

Q. How do you see this Healing 
Ministry within the context of 
medical healing? Any conflict? 

A. Specifically, in the Order of St. 
Luke, we have seen the medical field 
as an expression of the healing 
ministry of the Church. What doc- 
tors and nurses do in caring for the 
sick is an expression of Christ's 
outreach. This is truncated in a in- 
creasingly technological world. One 
of my interests is to try to restore the 
full personal effect of the doctor and 
nurse so that they are not just a 
function but the person ministering 
to the sick. That dimension is always 
possibly there, but we have come to 
the point where we must attempt to 
highten it. When a doctor or a nurse 
touches a patient, it can be seen as 
the laying on of hands. 

Dr. William Beachy 
chaplain at St. Luke's 
Hospital, Kansas City, 
Missouri has been invited 
to visit our diocese for 
three conferences 
on healing ministry 

Q. And what if the doctor, nurse, is 
not a Christian? 

A. God uses people even when they 
are unaware of it. (And he refered to 
Isaiah where Cyrus the King is called 
"Cyrus, my servant.") God's will is 
that we should be full of life. He is 
always working to accomplish that, 
through whatever means we give, 
and even when we are unaware of it. 
Our part is to participate, respond, 
so that His will may be done. 

Q. Does the healing ministry inten- 

tionally encompass physical 

A. Oh, yes. The ministry of Christ to 
the world is precisely that, and I see 
in one sense the healing of the world, 
the creation. (He remembered a 
coalmine he had seen in Australia, 
now covered with vegetation - the 
earth in the process of healing. ) This 
is symbolic of the healing of societies, 
of nations. The restoration of things 
to the perfect creation. 

Q. Does a healing ministry give false 
hopes to people, thus giving them 
more despair in the end? 
A. I think that's quite possible. I 
have met a few people to whom 
something like this happens. 
Whenever you reach out to people 
you can be misinterpreted. I'm sure 
people misinterpreted Jesus. There is 
no guarantee that you will not be. 
But if the Church does not engage in 
healing doesn't this give a misinter- 
pretation of Christianity to the peo- 
ple? There is no protection. Living is 
risky. Living with the Gospel is 

Q. What do you do when people say - 
humbly and honestly, with childlike 
faith - we have prayed earnestly, 
with faith, and healing has not oc- 

A. I ask them pastorally, Help me 
understand what you mean by saying 
nothing has occurred. Has no solace, 
no comfort, no assurance of God's 

presence taken place? Are there no 
signs of God's healing? Was your 
faith increased? When people seek 
healing they see it in a narrow sense. 

Q. Do you then make a distinction 
between cure and healing? 
A. Yes. The biggest thing that needs 
to be healed in us is to be assured 
that God is at work in our lives. 
Spiritual health is the basic health we 
are looking at. My pastoral approach 
is to lead gently where a deeper heal- 
ing can take place. 

I have experienced, seen in myself 
miraculous healing, both physical 
and emotional. I have also found 
great perplexity, but in following this 
way I have grown in faith and in my 
sense of God's presence. 

Chaplain Beachy will 
speak on the following 
dates and places: 

St. Paul's, Edenton 
7:30 pm - Friday, 
March 27 

St. John's, Wilmington 
9:00 am - Saturday 

Christ Church, New Bern 
7:30 pm - Saturday, 
March 28 

Good Friday offering helps ease Middle East suffering 

NEW YORK — The plight of refugees, the displaced, the orphaned - all vic- 
tims of war and other tragedies in the Middle East - are the focal point of 
this's Good Friday Offering. 

Episcopal parishes nationwide are being asked to join in the effort through 
prayer and financial support for the work of the Episcopal Church in 
Jerusalem and the Middle East. Although the Church there consists of only 
four dioceses, it maintains 32 service institutions in the Jerusalem diocese 

"The Episcopal Church in Jerusalem and the Middle East play a leading role 
in that community,'- says Presiding Bishop Edmond L. Browning. "It has 
been assisting the growing number of displaced persons through a wide range 
of service institutions... If the work is to continue - and it must continue - we 
must offer our prayers and support at this time of need." 

The Episcopal Church has been assisting in the mission and ministry of the 
Church in the Middle East through the Good Friday Offering since 1922. Ac- 
cording to Judith Gillespie, Executive for World Mission at the Episcopal 
Church Center here, it has become the "lifeblcod" of the work of the Church 
there. She adds that "over the last three years, the Offering has increased 
substantially, thanks to a greater response on the part of our congregations. 
In 1985 we were able to increase the allocation from the Offering to each of 
the four dioceses by $1,500, and each diocese received a further increase of 

$5,750 in 1986. The total Offering in 1986 was $138,000." 

Those dollars translate into vocational training center, homes for boys and 
girls, hotels for university students, homes for the aged, institutions for the 
care and education of deaf children and many other service-oriented institu- 

The Rt. Rev. Samir Kafity, President-Bishop of the Episcopal Church in 
Jerusalem and the Middle East, has been vocal in his appreciation of the 
Good Friday Offering. In a recent interview he said, "We thank God that we 
are not standing alone. The whole Anglican Communion realizes that, tiny as 
we are, we are performing the service and we share with our partners in runn- 
ing these institutions. We feel really grateful to the process of partners in mis- 
sion, partners in prayer, and partners in service." 

The World Mission and Communion units at the Episcopal Church Center 
have prepared special materials, including a new 16-minute videotape in ad- 
dition to a slide and cassette presentation, designed to familiarize 
parishioners with the work of the Church in the Middle East and the impor- 
tant role it plays in that area. Sample copies of Good Friday Offering posters, 
bulletin covers, bulletin inserts explaining the work of the province in detail 
and offering envelopes are being mailed to all Episcopal parishes and 
diocesan offices. 

— Diocesan Press Service 


Page 23 

Feb. /Mar. 1987 

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April 1987 


Vol. 101, No. 3 

Liturgy - the work of the people - according to Hatch ett 

Laos is the Greek word for the peo- 
ple, the laity; and ergon is the word 
for work, action. Put the two 
together and you get litourgia • 
liturgy - the work of the people. 

That is the concept Dr. Marion Hat- 
chett brought to the diocese succintly 
and clearly during the major 
liturgical conference of the year in 
mid-March. "Marion Hatchett is 
like the Library of Congress," Joe 
Cooper told the large crowd that 
gathered at St. Mary's, Kinston for 
the conference; "you ask him a ques- 
tion and he flips through the card 
catalogue and comes up with the 

The Professor of Liturgies and 
Sacred Music at Sewanee, Dr. Hat- 
chett gave practical and reasoned in- 
struction based on the wealth of the 
new Prayer Book to the 175 East 
Carolinians who gathered to learn 
more about that which makes the 
Episcopal Church both wonderful 
and blessed, her Liturgy. 

"A well conducted liturgy must in- 
volve all four orders of ministers," 
the professor said, and then proceed- 
ed to show how this provides an icon 
for the church and her ministry. He 
gave a brief historical background. 

In the early church the bishop acted 
as the pater familias. The order of 
presbyter counseled, gave advice and 
occasionally functioned for the 
bishop. The presbyter, sitting at the 
bishop's side, assisted with the 
breaking of the bread. The deacons 
acted as servants, just as the word 
implies — they worked in the acts of 
serving the people: they cleared the 
table and performed a social service; 
they read the Gospel and bade the 
people to pray. Deacons symbolized 
servant ministry. 

The priest prayed for the people, not 
in the place of the people. The priest 
vocalized the community's 
Eucharistic prayer. When the priest 
says "Lift up your hearts," he is ask- 
ing permission of the people who say 

in return "It is right so to do." The 
importance of the AMEN also 
stresses this asking of permission 
from the people. 

But the centuries ate away at the 
liturgy, Dr. Hatchett continued, and 
it ceased to be an icon. These are 
some of the factors that contributed 
to the loss of the original function: 

1 . the dioceses became too large 

2. the professional presbyterate ate 
away at the work of the laity and 

3. the priest started doing 
everything "in place of the people." 
Up to the 11th century, you had to 
have a congregation in order to have 
the Eucharist. Now the priest could 
say it by himself or in their behalf. 

The deacons were reduced to reading 
the gospel and administering the 

The new prayer book 

The new prayer book attempted to 
recover the integrity of the four 

• It is now the prerogative of the 
bishop to be celebrant and to bap- 

• The chrism was brought back (the 
bishop concecrates the oil). 

• The idea of the priest as part of a 
collegial ministry was restored. (The 
assistant priest symbolizes their 
order rather than the deacon). 

• It is the deacon's prerogative to 
sing the Exultate, to read the Gospel, 
to set the table, to lead the prayers of 
the people, to clear the table and 
dismiss the people. 

• It restored the role of the laity. The 
reading of the lessons by the laity 
became normative. They now bring 
the bread and wine, they read the 
prayers of the people, they carry the 
Eucharist to the sick. 

The liturgical committtee 

Dr. Hatchett spent much time on the 
role of the liturgical committee say- 
ing positively that parishes with a 
well functioning committee were the 
ones that moved more smoothly into 
the new prayer book. He cautioned 

• the members must be appointed, 
not volunteers, to avoid "liturgy 
freaks" and people invested in the 
status quo 

• they must be responsible represen- 
tatives of the parish groups, such as 
the altar guild, the vestry, and must 
include the chief musician, the 
trainer of acolytes, lay readers, and 
ushers, and a member of Christian 

• the priest must get promise of 
homework from the appointees. Two 
reasons must be ruled out: "that's 
what we've always done" and "but I 
like it!" 

He also stressed that the members of 
the committee are better at inter- 
preting changes to the people than 
the professionals, and that the com- 
mittee should plan ahead. 

Liturgical ministers 

Who are the liturgical ministers in a 

The ushers. We need to re-think 
their role. They must look and act as 
hosts, not as doormen or bouncers. 
They must be trained not to hold 
people back but urge them forward. 

The altar guild. The new prayer 
book requires much re-thinking of 
the role of the altar guild. It requires 
that the table be approached at the 
time of the offertory; up to then it 
should be bare. It implies real bread; 
the people assist in the breaking of 
the bread (what do you do, he asked, 
you snap a host?) It requires that we 
re-think the colors. For instance, a 
colonial building looks dull, not 

festive, in white. Ask: What do the 
colors do in this building? Re-think 
the colors and procedure and mean- 
ing according to our culture. The 
prayer book does free us up. 

The role of music... 

Musicians are liturgical ministers. 
Musical instruments were not even 
guessed at with the '28 Prayer Book, 
Dr. Hatchett said. The new book 
refers to them often. We have regain- 
ed the gradual song and the use of 
the cantor which has been valid since 
the 4th century. The principal 
liturgical ministers are the organist, 
choir and cantor. They are not meant 
to perform; but to lead the 

...of the acolyte 

Saying, "Thank goodness for 
change," Dr. Hatchett laughed 
about some of the bad remnants of 
the past, like waiting to leave the 
church until after all the candles 
have been put out. "Go," he said, 
"do not wait." He referred to the bad 
symbolism of having one cross lead 
the laity in and another the priest. 
He called it "awful symbolism " and 
added, "Be careful lest you add bad 

...of lay ministers 

When it takes too long to administer 
the sacraments, you get the elements 
out of balance, Dr. Hatchett said 
and encouraged the use of an ade- 
quate number of lay ministers (the 
Roman Catholic rule of thumb - one 
station for every 50 - is a good one ) . 

The lay readers. He encouraged 
them to go forward, turn around and 
face the people. "You don't want to 
cause them to turn around and lose 
concentration by trying to identify 
the voice. When you pray for people 
use their last names also." He em- 
phasized that lectors must have read 
the lessons beforehand to read with 
understanding, and to practice from 
the same Bible and translations. 
"Don't denigrate the lesson," he 
said. "Allow time to settle down, 

(please see Liturgies on page 13) 

Diocesan News 

Resource Center 

Episcopal churchwomen reach 99th year 

A videotape of the Liturgical Conference held at St. Mary's, Kinston, in 
March is now available to be borrowed. We have on one cassette the 
keynoter, Dr. Marion Hatchett's address in the morning, and the following 
afternoon workshops: The Role of the Altar Guild (led by Dr. Marion Hat- 
chett), The Role of the Deacon in the Liturgy (led by Dr. Marion Hatchett), 
The Role of Children in the Liturgy (led by CathyCowling) and The Role of 
the Acolyte (led by the Rev. Chris Mason). Please see lead aritcle, page 1. 

Episcopal Churchwomen, the 99th Annual Meeting is May 12, at St. Paul's 
in Greenville. Speaker: the Rt. Rev. Frank H. Vest, Jr., Suffragan Bishop of 
the Diocese of North Carolina. Registration is at 9:30, the meeting at 10:30, 
the Eucharist at 12:15, and lunch at 1:00. The cost is $4.50. Reservations 
should be made by May 5 to Bartje Pace 756-0390. 

This video would be helpful to anyone who missed the conference but would 
like to see what was offered or if you have a training session in any of these 
specific areas either to share the video with the group or to pick up pointers to 
share yourself. Please remember when you view our homegrown videos that 
they are recorded for your use if you missed a conference or want to 
remember some point but not intended to be of professional quality. We just 

As you plan for next fall's Church School sessions remember that we have 
samples of various curricula for you to review. Some of them are: All 
Saints Lectionary from Charlotte, N.C., Alleluia, Joy Series, Living Faith 
Series, Living the Good News Colorado Curriculum, The Seedlings, Saint 
Simon's on-the-Sound, Teals, and Witness. 

To borrow any of the above contact: 

Mrs. Anne Henrich 
c/o St. Stephen 's Church 
200 N.James Street 

P.O. Box 984 
Goldsboro, NC 27530 
Phone: 734-4263 

Bishop's conference on stewardship 

Trinity Center May 8 and 9. "The conference will build upon the heartening 
achievements of last fall and winter." The theme, selected by Clarence Leary 
is "Stewardship don't just happen." Yes, you read it right. 

Next DEADLINE is Mav 5 

crpss <Ex CCIRRpnt 

Vol. 101, No. 3 Qf The Episcopal Diocese of East Carolina 

April 1987 

Katerina Whitley, Editor Marjorie Megivern, Contributing Editor 
Cross Current is the official publication of the Diocese of East 
Carolina. It is published monthly except for combined issues in 
Feb./Mar. and June/July. It is mailed free of charge to parishioners of 

the diocese. 

Views expressed in Cross Current are editorially independent and do 
not necessarily reflect official policy of the diocese unless signed by or at- 
tributed to an official of the diocese. Third class postage paid in Green- 
ville, North Carolina, Permit No. 645. 

TELEPHONE 792-7127 
POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

Marriage Encounter 

The next Marriage Encounter date has been changed from April 24-26 to 
May 22-24, at Trinity Center. Contact persons are Pat and Harkie Burns, 
telephone 522-4055. 

A "Marriage Encounter" is a weekend away from home, family and respon- 
sibilities where in a comfortable, secluded environment a couple is guided in 
the discovery of new techniques of communicating and sharing with one 

It is not a retreat, but it is a program designed to give couples the opportunity 
to examine their lives together, their weaknesses and strong points, their at- 
titudes towards each other and toward their families. 

Couples are given the opportunity to look at themselves privately with their 
partner in an honest face-to-face, heart-to-heart encounter. 

Finally - something for secretaries 

Workshop for Parish Secretaries and Church Office Workers (volunteers or 

At the Diocesan House on June 8. Starts at 9:30. Lunch will be provided. Led 
by Jane Wynne, Anne Henrich and Ginny Shew. Afternoon workshop by 
Katerina Whitley. For more information please see next issue and mailings. 

About our cover: Peggy Hoffmann is a poet-writer from the United Church of 
Christ, Raleigh. Marian Blackwell, whose poems we featured before, is from 
St. James, Greenville, S.C. 


June 1 (Beginning with dinner) to June 4 (Ending after lunch) 
TRINITY CONFERENCE CENTER, Salter Path, North Carolina 28575 
Theme: ' 'Keeping the Small Church Alive and Lively" 
Leaders: The Ven. Robert N. Willing, Archdeacon, Diocese of New York, 
Mid-Hudson Region 
Mr. William Stokes, Music Consultant, Diocese of Western North Carolina and 
Organist/Choir Director, All Soul's Church, Asheville, North Carolina 
Sponsored by the Carolinas and Virginias Small Church 
Leadership Development Institute 
For: Clergy and Laity of small churches and diocesan staff 
Congregational team attendance encouraged (attendance limited to 60) 
Trinity Conference Center is the new center of the Diocese of East Carolina. 
Located on an island in southern North Carolina, 
recreational facilities include 1500 feet of 
beautiful Atlantic beachfront. 
TOTAL COST: $115.00 
Further information and applications may be obtained from the Coordinator: 
The Ven. George C. Estes, Archdeacon, Diocesan of Southern Virginia 
244 South Sycamore Street, Petersburg, Virginia 23803, (804) 733-5280 



Page 2 

April 1987 

Debate on 
Nicaragua continues 

Cross Current 
: • : • ■ ; Dialogue 

We welcome your letters. Please 
make sure they are signed and 

The Bishop of Ohio 
comments on response 
to his journey 

To the Editor: 

As your might expect, my column on 
Contra aid in CHURCH LIFE has 
played to mixed reviews. 

Among the responses, none has 
cheered me more than that of the 
Diocese of East Carolina. For the 
very generous words from my friend, 
Sid Sanders, and from you I am 
deeply grateful. The truth of the 
matter is that a surprisingly large 
number of people has responded to 
the column and to other public 
statements I have made on this issue 
to the end that we have developed 
some very helpful dialogue in the 

With warm best wishes to you in 
your important ministry. 

James R. Moodey 
Bishop of Ohio 

"American Journey" 

Because of your last issue of Cross 
Current I am moved to share with 
you and your readers the following 
information. In September of 1986 a 
group was formed in Greenville, 
seeking to address the need for more 
self and community education in 
regards to Central America. The 
Central America Peace Project is co- 
chaired by Ray Lee and Mike 
Hamer. During Central America 
week several events took place. One 
was the showing of *he movie: 
"American Journey". 

This film was made by /commission- 
ed by, a group of community 
religious leaders from Vermont, who 
joined Witness for Peace as a group 
and traveled to Nicaragua. The film, 
because of its personable, homemade 
quality is very arresting, revealing, 
and helpful as an example of how a 
group responds to a deeply-held 
uneasiness; proceeds to investigate; 

carries the experience, difficult and 
controversial though it may be, to 
their own community. It is stressed 
that the members of this team feel 
that their community is a fond and 
loving community whose members 
care for each other although they 
may have different view-points. 

The film includes footage within 
Nicaragua, at a funeral, with people 
in living quarters, but the greater 
part deals with how this particular 
group brought back the experience to 
their community, to the pulpit, to the 
Rotary Club, on the 4th of July 

"American Journey" can be rented 
for a nominal fee from: Ms. Alma 
Blount, CITCA, P.O. Box 5635, 
Raleigh, N.C. 27650. Telephone 

— Sincerely, 
Charlotte Purrington 

Something besides force 

Thank you for sending the issue of 
Cross Current. For years I've been 
ambivalent on the Peace issue: I 
have a "hawk" side that has affected 
this. But, over time, it's become 
clearer that, sometime, somehow, we 
must apply something besides force 
of arms in human affairs. 

(Bishop 's sermon, page 1, last issue) 

Also, the article, dealing with "real" 
things contrasted to our human (or 
inhuman) tendency to dress them up 
so they no longer signify their simple, 
clear, sometimes beautiful, 
sometimes horrible reality struck 
something that has nagged at me 
since adolescence. 

— Sincerely, 
Dabney Overton 

King Cole responds 
to criticism of 
his "Prayer Resolution" 

Someone once said "Truth is like a 
barn door; it is hard to throw at it 

and not hit some of it but it is equally 
hard to hit all of it." Christians, not 
unlike other people, unfortunately, 
can read the same data, article or 
Biblical text and arrive at different 
points and conclusions. A case in 
point might be the Gospel for the 
2nd Sunday in Lent - John 3:1-17 
when Jesus says "You MUST be 
born again" three times. 

I offered a resolution at Convention 
arrived at by a search for truth as did 
the Rev. Jim Horton (and those who 
supported his resolution). Perhaps 
my starting point was different? I 
believe that the first work of every 
Christian is prayer ! I further believe 
that intentional prayer leads to study 
and study to discernment and 
discernment to understanding that 
enables us to say and act in ac- 
cordance with God's Will. The 
resolution I offered presumed two 

First, there are always those (and 
thank God for them) who have 
faithfully prayed, studied, discerned 
and understood, and my experience 
teaches me that those are seldom the 
same people on all issues. I do 
believe that my Bishop and others 
certainly have done this on the issue 
of Nicaragua and my resolution was 
not offered to deny their integrity 
although on the surface it seemed to 
have done that. 

My second presumption is that the 
vast majority of the Diocese (me in- 
cluded on this issue and I believe 
most of us on most issues) have not 
prayed first at a depth and level that 
enables us to speak to issues with 
discernment and conviction as op- 
posed to personal "it feels good to 
me" opinion. I am painfully aware 
that many who voted to support the 
substitute resolution probably did so 
as the easy way out of a hard issue. I 
was aware beforehand that this 
would probably happen and I regret 

So why the substitute? In my mind it 
is quite simple. As individuals and as 
a Church our opinions, actions and 
yes, resolutions, can only hope to 
bear much fruit when their formation 
begins prayerfully with "Thy 
Kingdom come; r thy will be done 
If the substitute motion did in fact 

block a resolution that the majority 
had prayerfully considered, the 
substitute was out of order, as was I. 
If not, then we who voted for the 
substitute have committed ourselves 
and our Diocese to the hard work of 
prayer. I for one believe we have 
chosen the greater and much more 
demanding challenge than simply 
passing a resolution. Let each parish, 
worship committee and clergy person 
determine the appropriate means by 
which each congregation may res- 
pond to this Diocesan decision to 
pray for Nicaragua and the Church 
in Nicaragua. "The effectual fervent 
prayer of a righteous man (Church) 
availeth much." James 5:16 b. 

The Rev. King Cole is rector ot St 
Andrew's, Morehead City. 

Note: For suggestions on how to help 
orphan children in Nicaragua, please 
see page 14. 

Michael Marshall likes 
Cross Current coverage 

That was a wonderful article and 
thank you for sending me all the 
generous coverage in your paper. It 
was waiting for me on my return to 
St. Louis yesterday and I was 
delighted to receive it. 

Thank you, also, for sending the 
mailing list to The Anglican Digest. 
The computer there will sort out any 
doubles or any other changes that are 
needed. We are delighted to have the 
list and promise that we will service it 
responsibly and well. 

I loved being in the Diocese and am 
grateful to have that link now with 
you all. 

This comes with my greetings and 

— Yours affectionately 
in Christ, 
Michael Marshall 
Note: When Bishop Marshall was 
here our bishop gave permission for 
The Anglican Digest to use the Cross 
Current mailing list. The Anglican 
Digest comes free of charge. If you 
don't want to receive it, simply 
cancel after the first issue. 


Poge 3 

April 1987 

from your 

Much happens during LENT that is 
deeply spiritual and challenging in 
most of our churches. We mention 
here a few parishes that have 
something new we heard of: 

• The Church of the Advent, 
Williamston has a regular adult 
class with the study and discussion of 
the lectionary. In conjunction with 
the class and the sermon following it 
during the Sunday service, the Rev. 
James Horton has also instituted a 
sermon discussion session on Mon- 
day nights. As of this writing the ses- 
sions have been well attended and 

• Holy Innocents, Moss Hill has 

as its Lenten focus "Carrying Wor- 
ship into our Homes" and that brings 
the Eucharist into the homes, on 
Wednesday evenings at 7:30 with 
fellowship and coffee following the 
home liturgy. 

• St. Paul's, Clinton made Lent 
more visual and meaningful by 
changing the altar handings. Please 
see picture this page. 

• St. Mary's, Kinston has moved 
the altar away from the wall and fill- 
ed the space in the niche above the 
door (Please, see accompanying pic- 
tures, next page). 

• The two parishes of Greenville, St. 
Paul's and St. Timothy's are par- 
ticipating in LARC service 
(Lutheran, Anglican and Roman 
Catholic) and report wonderful at- 
tendance. The same is true of 
Church of the Servant, Wilm- 
ington who participated in a similar 
LARC Lent in Wilmington. The ser- 
vices included breaking break 
together but only of the physical 

• Christ Church in Hope Mills has 

a celestial sculpture in the garden of 
its "quaint, picturesque building". 

Tom Grubbs, visiting artist, put his 
new-era sculpture on the church 
premises. His sculptures are describ- 
ed as "elegant forms with 
multilayered and subtly powerful im- 

The new Lenten Array of plain buff-colored material ornamented with sym- 
bols of the Passion is intended to symbolize the sackcloth worn in bible times 
to show sorrow and penitence. Worshippers coming to the two Ash Wednes- 
day services found the church much altered: sombre hangings instead of the 
traditional purple and gold set, wooden cross and candle holders on the altar, 
and a pottery chalice, paten and cruets. Gone were all the brass and silver, 
the two flags and even the brass alms-plates. Simple woven baskets replaced 
the latter. 

This is a recent concept, for making Lent more meaningful, that is being 
restored in many of the liturgical churches, including our own. It goes back to 
the pre-Reformation practice in the Church of England where all rich 
brocaded and golden hangings, vestments and ornaments were removed, and 
unbleached linen, suggestive of sackcloth was substituted. All church or- 
naments were removed or else covered with the same cloth. 

Credit goes to several people at St. Paul's who worked on this project. 
Loraine Woodall purchased and made the hangings, chasuble and stole and 
she and some of our teenagers did the Passion symbols. Dick and Richard 
Kerr made the Crown of Thorns. Gordon Meyer constructed the wooden 
altar cross. Jo Butler's earlier gift of a pottery chalice, paten and cruets is be- 
ing used. The antique wooden processional cross is from Claude Moore. 
Catherine Melvin contributed many good ideas and a pottery vessel for the 
ashes of Ash Wednesday. And, Irene Altmaier provided the baskets for the 

The Lenten Array will be dedicated by its initial use to the glory of God and 
in memory of a deceased member. 

Credit for this story goes to Katharine Melvin and for the 
photo to Claire Brisson. 

Parishes and 

• Christ Church, Elizabeth City is 

participating in the opening of a soup 
kitchen in that city. Frances Gaither 
is the moving force in this endeavor. 
Also in the same newsletter, a re- 
quest from the rector, the Rev. Josh 
McKenzie caught our eye. "Our 
average attendance at the 8 a.m. ser- 
vice is 20-30 people; 20-30 people 
scattered in an area that sits 400, one 
here, one there, etc. is not good. It 
certainly does not symbolize our 
oneness in Christ, our oneness as a 
parish family. Would you please all 
sit in the front 3 or 4 pews?" Sounds 

• St. Joseph's, Fayetteville is 

celebrating a birthday, the 114th. 
They are looking for pictures of 
benefactors of the historic parish. If 
you have any pictures or 
memorabilia of the benefactors/- 
founders of the parish, please get in 
touch with Mrs. Beulah M. Quick, 
669 Country Club Drive, Fayet- 
teville, N.C. 28301. She will supply 
you with the list of the persons who 
helped St. Joseph's from 1873 on. 

• Also in Fayetteville, St. John's 

announces the arrival of the Rev. 
Canon David Morrow Chamberlain 
as its rector. They celebrated the in- 
stallation of his new ministry March 
25. (More about this in a subsequest 

• A good idea for newsletters comes 
from St. Peter's "Key Reporter" in 
Washington. They have a regular 
column giving the background and a 
short bio of the Sunday School 
teachers. Thus in a large parish, the 
parents know who is teaching their 
children in Church School and what 
their qualifications for teaching the 
Bible are. 

• Something similar occurs in Holy 
Trinity, Fayetteville. They print a 
Who's Who in the Parish Office so 
that everyone knows who it is who 
works for the parish. Since Holy 
Trinity has seven on the staff and six 
on the Preschool faculty, this is an 
excellent idea. 

• The New Bern Religious Com- 
munity Services are seeking to ex- 
pand that ministry to reach the 
homeless and Christ Church is par- 
ticipating in that effort to raise 
$55,000. Also, Friendship Force 
guests from Costa Rica are visiting 
New Bern in April and the parish 
families will serve as hosts. We 
would like to hear more about this. 


Page 4 

April 1987 

The Giovannitti Marble Company stonecutters relocated the 
beautiful main altar of St. Mary's. It is now free-standing. 

• Last year, when the parish newslet- 
ters editors met, we suggested that 
they come up with a good name and 
a logo for their paper. St. Andrews 
on-the-Sound did just that and the 
name "Soundings" was selected in a 
contest thanks to Katharine Alex- 
ander and Charlotte Dexter. They 
also have a logo, (see graphics) 
designed by Gail Pridgen, wife of the 
rector. Helen Twisdale, the editor, 
has improved the looks and content 
of the paper with a great variety of 
ideas, themes and suggestions. 

* Also just in from the Church of 
the Servant, a new name and logo 
and a much improved look to the 
paper. We understand credit goes to 
Agnes MacDonald who is editor. 
The name is Tideline and the logo: 
Congratualtions ! 


• From St. Francis, Goldsboro, 

we are reminded by Eleanor Powell 
that Jamaicans can use the 
eyeglasses you have discarded. 
Please, send them to Eleanor, c/o St. 
Francis, 503 Forest Hill Drive, 
Goldsboro 27530 or to the Rev. Bill 
Simpson, Wesley Memorial United 
Methodist Church, 1401 South Col- 
lege Rd., Wilmington, 28403. 

• Jean Farley, St. Philip's, 
Southport who puts together an ex- 
cellent paper introduces newcomers 
to the parish by having a paragraph 
about them in the newsletter. Thus I 
learned that my friend Jake Viverette 
who used to be rector of St. Paul's, 
Winston-Salem and filled in as 
Director of Christian Social 
Ministries at the North Carolina 
Diocese after Lex Mathews death, 
met his wife Flo in a Browning/Ten- 
nyson seminar at Chapel Hill. We 
have a wealth of retired clergy in our 
diocese, folks, resource persons of 
immense value. And many of them 
are in Southport! 

• The following is old news, but it 
caught our eye. Emmanuel, Farm- 
ville celebrated a "Plant and Praise 
Day," during which they planted 
shrubs and flowers around the 
church building. They were blessed 
and the workers participated in a 
special communion service. The 
event, during harvest time may 
become an annual celebration. 

• St. Paul's, Clinton has an active 
discussion class that meets on Sun- 
day nights once a month instead of 
Sunday mornings in various homes. 
They have programs of substance, 
excellent attendance and joyful 
fellowship. Some of their subjects are 
noteworthy. They have had guest 
speakers on AIDS and apartheid, 
with such speakers as Sara Krantz, 
Dr. James Megivern, and Dr. 
William Schneider; also Katerina 
Whitley with her Lenten monologue 
on the Virgin Mary. If your Sunday 
morning attendance is poor, you may 
want to try this alternative. 

Fulfilling a wish of the beloved John Russell, the people of 
St. Mary's filled the niche high above the church entrance 
with a lovely statue of the Virgin. 

• Ann Flint from St. John's, Wilm- 
ington, sends news of a vital lay 
ministry sponsored by all the 
Episcopal churches of the area. It is 
called "The Episcopal Church 
hospital ministry: a lay ministry of 
Wilmington, and the name tells you 
what is involved — visitation and 
comfort of patients by lay persons 
who work on their own and notify the 
local rectors. For more information 
and inspiration you may call Ann 
Flint at 270-3745. 

• Those of you at Convention who at- 
tended "Break Bread with Christian 
Ed" are well familiar with Jere 
Lewis who brings delightful dips for 
bread. He is a marvelous chef and a 
devoted worker at the Good 
Shepherd Soup Kitchen in Wilm- 
ington; he was one of its founders 
and is now the coordinator. Jere was 
recognized by Human Relations 
Board of New Hanover County and 
was named "Citizen of the Year." 
We congratulate Jere for his honor 
which really reflects on all soup kit- 
chen workers. 

• Also from Wilmington our con- 
tributing editor Marjorie Megivern 
was honored for her work on the 

editorial page of the Brunswick 
Beacon. Marjorie's editorials receiv- 
ed a second place award by the 
North Carolina Press Association for 
weeklies. She also received an award 
for her editorials and features on 
education by the NCAE (North 
Carolina Association of Educators). 

• Another staff member of Cross 
Current, Katerina Whitley, has 
started weekly commentaries on 
radio. On public station WTEB-FM, 
89.3 in New Bern. Every Tuesday 
afternoon, on "Front Row Center" 
at 4:15. 

• For organists and substitutes: 

A new music book is available for 
those who cannot or do not wish to 
use pedals in playing the organ. 

The name is No Pedals, selected and 
edited by Peggy Hoffman of Raleigh. 
A delightful collection of 12 pieces, 
the book is published by Art Masters 
Studios, Inc. in Minneapolis, Min- 
nesota, 55408 and sells for only 
$5.50. It is dedicated to Katy 
Whitley (who, by the way, plays the 
organ with No Pedals). 


Page 5 

April 1987 

Spinning galaxies and chicken eggs 
God's activity is present 


I returned to college at age 30. My 
first class on Monday morning was 
zoology with Mr. McGrit. His 
reserved manner held the class in aw- 
ed silence, scribbling in our 
notebooks. He was new at Pembroke 
State College and already had a 
reputation for being tough. He 
hadn't given even one "A" his first 
semester on campus. 

In his first week of lectures he refer- 
red frequently to DNA. DNA this 
and DNA that; it was obviously an 
important point and I was missing it. 
The textbook was no help. I didn't 
know any of the young students well 
enough to ask them. Finally, on Fri- 
day I raised my hand about half-way 
up, drew on all my courage and ask- 
ed, "What is this DNA you're talk- 
ing about?" 

Startled, he responded, "Didn't you 
have biology in high school?" 


Then he really looked at me, noticing 
that I was much older than the rest of 
the class. He flushed. "I guess DNA 
hadn't been discovered when you 
were in high school! " 

James Watson and Francis Crick 
were at Cambridge discovering DNA 
when I was in tenth grade biology at 
New Bern High School fifteen years 
earlier. Mr. McGirt helped me to 
catch up. 

Deoxyribonucleic acid, DNA for 
short, is the biochemical that lies at 
the heart of creation . Imagine this, 
there are four molecules, the 
organization and arrangement of 
which shape all living matter. In the 
winding, unwinding and replication 
of that double helix, we live and 
move and have our being. We are of 
the same "stuff" as all that lives. The 
word made protoplasm, full of grace 
and truth. What a revelation! And 
there was more to come. 

Everyone has seen biology textbook 
illustrations of a tree, shaped like a 
large oak, with insects and animals 
along its trunk and branches. A 
man's silhouette, like a naked 
Christmas angel, always adorns the 
top. The significance of this diagram 
didn't impress me until I studied 
vertebrate anatomy with Mr. 

Still excited from zoology, I purchas- 
ed The Vertebrate Body and read the 
whole thing before the semester 
began. It was in the slow unraveling 
of the epic in lecture and lab that 
human phylogeny began to take 
shape in my mind. From simple to 
complex, from cells and tissues to 
bones and sinews, we climbed the 
tree of life that fall. Fins are 
analogous to wings and arms. 
Human hands developed thumbs 
that can oppose forefingers precisely 
to make and grasp tools and build 
civilization. Over time a neural tube 
with primitive ganglia at the anterior 
end enlarged to the point where it 
could pause and wonder: 

"When I look at the heavens, the 
work of thy fingers the moon and the 
stars which thou hast established: 
What is man that thou art mindful of 
him, and the son of man that dost 
care for him? Yet thou hast made 
him with glory and honor. " (Psalm 

In the midst of examining the body 
cavity of the salamander, I marveled 
at our connections and wondered 
about the relationship between the 
tanglible world around me, pungent 
with the smell of formaldehyde, and 
other worlds beyond sense and time. 

In embryology spring semester we in- 
cubated hen eggs. We started with a 
sizeable clutch. Eggs were to be 
taken from the artificial nest at 
various time intervals, a small por- 
tion of the shell carefully removed to 
reveal the embryo. The embryo was 
then to be lifted from the yolk, 
treated with chemicals and a slide 
prepared for microscopic examina- 

One small chick brought me close to 
the beating heart of the universe. 
Beneath a square of porcelain, 
floating on a golden sea lay an infant 
being, heart throbbing, blood 
streaming through arteries and veins. 
Awed, I sat cradling the warm, 
smooth oval in two hands, tears 
streaming down my cheeks. Mr. 
McGirt must have thought I didn't 
want to apply the fatal chemical. He 
put his hand on my shoulder. "Don't 
worry," he said, "it won't feel a 

There was no way I could tell him I 
was not mourning the impending 
death of a chick, but sensing incarna- 
tion. Here in my hands, every ex- 


(When asked to be prepared to name the date when I was 


Yeast dough rising after the kneading. 
Sand lapped smooth by water receding. 
Reprieve granted without any pleading. 

He would say, I think, "July 31, 1977, at the intersection of 
Buncombe and Franklin." Was the feeling of absolute 
dependence stamped then on his body as well as his soul? 

Clear air after the raining. 
New ice after the planing. 

A dozen times a year. In late July. In early morning dreams. 
Last Tuesday evening. 

The Christmas star through dark fog glowing. 
After the storm, the rainbow showing. 
In the dusty desert the cup overflowing. 

- Marian Blackwell 

quisite detail perfectly formed, was a 
pulsing bit of life. Someday it might 
have beak and feathers and crow to 
announce a new day of God with us. 

Chemistry was a challenge for which 
I was unprepared. No amount of ef- 
fort with pencil or slide-rule enabled 
me to manipulate the mysterious let- 
ters and numbers so that equations 
balanced. Mr. Ransom's correct 
answers never appeared in my blue 
book. Unknowns remained 
unknown. I was inclined to agree 
with our cynical lab assistant who 
responded to question about white 
lumps and evil smells in my test tube 
by shrugging his shoulders and 
laughing, "It's magic." 

Hanging in the chemistry classroom, 
however, was a chart that ultimately 
revealed profound meaning. The 
Periodic Table shows the basic 
elements that make up the known 
world arranged in seven horizontal 
rows according to their atomic 
numbers. In far-off Petrograd in 
1871, Demetri Ivanovich Mendeleev 
was the first to envision such an 
ordering of the elements. Where 
there were gaps in the pattern, he 
was able to infer the properties of 
elements yet to be discovered. 

News of this great scientific insight 
took one hundred years to reach me 
in eastern North Carolina. It was a 
mind shattering concept: there is an 
underlying order in the universe. 
You can call the roll: sodium, 
magnesium, aluminum, silicon, 
phosphorus, sulphur, chlorine, 
argon. The families of elements line 
up and take their place to be 
counted; not magic, but systematic. 
Matter itself is orderly and predic- 
table. What is more, Homo sapiens 

have been enabled to know that it is 
so. My world view was altered 

Mr. Ebert's ecology class confirmed 
this new outlook on life. He told us 
that if a field in this part of the state 
is cleared and left to its own devices, 
there is a predictable succession of 
vegetation that will come to inhabit 
it, culminating in a hardwood forest. 
In grand procession, our class made 
its way along Highway 711 north 
toward Lumberton, noting stages of 
growth in tobacco fields left fallow. 

Here there was ragweed, there, 
following as night the day, grew 
broom sedge. "Give it fifteen to twen- 
ty years and you will have a stand of 
pine," our high priest intoned. God 
was at work in Robeson County. 

Paddling a flat bottomed boat on 
Hayes Pond near Maxton in the light 
of a summer morning, our ecology 
class plumbed its depths. Here lily 
pads floated and majestic cypress 
hung with mossy beards encroached 
the margin of the pond. We knew 
this spot would eventually become 
dry land if nothing happended to 
upset the order of things. It was 
equally clear to me that out of chaos, 
formless and void, Almighty God 
created a world obedient to his will 
and it was good. 

Randomness and chance are not the 
only forces at work. The study of 
science gave me new eyes to see 
God's activity in whirling electrons, 
spinning galaxies and chicken eggs. I 
learned that the universe vibrates to 
the Master's touch and the ability to 
hear its harmonies resides within us 

Ms. Heston is a parishioner at St. 
Paul's, Greenville. 


Page 6 

April 1987 

Families Ministries continues 
series on "Faith families" 


In the last issue of Cross Current the 
Rev. Mid Wootten gave us the first 
in a series of articles from members 
of the Families Ministries Commis- 
sion of the Diocese. This is the se- 
cond. Each will be by a different 
member of the Commission. The ar- 
ticles will obviously reflect the ex- 
periences and concerns of the respec- 
tive authors and to that extent are 
not closely coordinated. But there is 
a connecting theme. We are all deep- 
ly concerned about families. It is ap- 
parent in our meetings that we all 
believe that families are under 
greater stress than at any time in our 
memory. We also pray that those of 
you who have more insight than the 
Commission members will share 
your wisdom and experience with the 
rest of us. 

Last month Mr. Wootten mentioned 
the scattering of most extended 
families. This appears to be a perma- 
nent feature of 20th century 
American life. Most older 
parishioners have children who live 
far away from them. 

It has been suggested that the 
Church has a role to play in replacing 
the support traditionally provided by 
the extended family by becoming 
"faith families." 

The Church has always called upon 
its members to minister to each 
other. Yet many parishes have, for a 
variety of reasons, reached the point 
where parishioners think and act as if 
they are individuals with little 
responsibility toward each other. 

This despite the fact that we renew 
the promise to support each other in 
Christ every time we are present at a 
Baptism. Each time we attend a 
wedding in the Episcopal Church we 
also promise those who are standing 
before the community and asking 
that God bless their marriage, that 
we will do all in our power to uphold 
them in their marriage. It is time for 
these promises to take on new life 
and vigor. 

In an extended family, members are 
bound together by blood relation- 
ships or marriage. Assuming that 
family members live in reasonable 
proximity to each other their rela- 

tionships tend to draw them into 
each other's lives. Uncle John may 
be an irascible old coot and Aunt 
Kate may be a pain in the neck, but 
when they are in desperate need the 
family pitches in and helps. 

Come to think of it, Uncle John and 
Aunt Kate have in their own ways 
helped other family members from 
time to time. 

In the faith family we are related to 
each other by being received into the 
household of God at our Baptism. 
We have been adopted as his 
children. We are his sons and 
daughters. Therefore we are truly 
brothers and sisters in Christ. This is 
the glue that binds the faith family 

In the extended family, members are 
drawn naturally into one another's 
life. It is all too clear that in many 
congregations that does not 
automatically happen. In congrega- 
tions it will only occur when the 
leaders (lay and ordained) inten- 
tionally encourage parishioners to in- 
teract with each other. Faith families 
must be worked at if they are to be 
born and have vitality. 

The Families Ministries Commission 
does not have all the answers, but we 
do have some ideas. 

First of all the parishioners must get 
to know each other. This leads to 
parish-based social activities. They 
are certainly important, but there are 
many parishes with an active social 
life that are not faith families. This 
highlights the need for parish leaders 
to make clear the responsibilities 
parishioners have to one another. 
This can be done by preaching and 
teaching. Even more important is the 
example of the parish leadership, 
especially that of the lay leadership. 

Many parishes, especially the larger 
ones, will find that faith families will 
be easier to nurture in the context of 
small groups. A good starting place 
could be those that already exist 
(choir, Bible study, prayer, ECW, 
EYC, Cursillo, Sunday School 
teachers, acolytes, issue discussion 

groups, etc). The idea is to encourage 

groups that exist to take on the 
added responsibility of ministering to 
each other. Some parishes might 
wish to form "house churches"; 
small groups that meet regularly in 
each others homes for worship, Bible 
study and ministry to each other. 
The common thread in all these 
groups should be that the members 
covenant to be responsible for each 
other outside the 'specific' activity 
for which the group exists. 

If our congregations become faith 
families we will experience the sup- 
port once provided by the extended 

Pontius' Puddle 

family. We will encourage each 
other, help each other, love each 
other, correct each other, and on oc- 
casion, feud. 

Finally, we might move away from 
the understanding that the 
"ministry" is the exclusive domain of 
the clergy. If that were to happen 
then much of the pastoral care that 
now falls to the lot of the ordained 
ministers would be assumed by the 
most numerous ministers of the 
Church, the lay ministers. 

The Rev. Sam Williams is assistant 
at St. Andrew's, Morehead City. 





Workshop on Stress in the Healthy Family 
to be presented May 26 

Family and Community Services, Elon Home for Children. 

A workshop entitled "Stress in the Healthy Family: Implications for 
Civic organizations and Churches" will focus on the following three specific 
areas related to healthy families: identifying the characteristics of a healthy 
(not perfect) family, identifying the stresses that these families experience and 
exploring how civic groups and churches can help and hinder the develop- 
ment of healthy characteristics in families. Topics will include "Myths and 
Barriers Related to Strengthening Families," "Using Established Programs, 
Structures and Activities to Build Family Strengths" and "Developing New 
Methods to Build Family Strengths." The leader for the Workshop is Bob 
Stogner, Director of Family and Community Services, Elon Home for 

The Registration fee is $15.00 which includes coffee breaks, resource 
material and lunch. For more information or to register contact the Family 
and Community Services, Elon Home for Children P.O. Box 157, Elon Col- 
lege, NC 27244 584-0091. 

May 26, 9:00 a.m. - 3:00 p.m. 

Elon Home for Children, Elon College, N.C. 

Pontius' Puddle 


r^v JOB- 

rAAVBE 700 

in yooR 




Page 7 

April 1987 

It's a plane, it's a rocket 
no, it's episcopal youth 


It's a mistake to simply say youth are 
our future. In many ways they are 
the best part of our present, and 
that's particularly true in the 
Episcopal Diocese of East Carolina. 
From small fry cavorting in the water 
at camp, to earnest teenagers sear- 
ching their souls at a Happening, to 
eager college students walking for 
hunger in CROP walks, this young 
face of the diocese is vibrant and 
growing spiritually. 

The most visible segment of our 
youth ministry is the local Episcopal 
Youth Council (EYC) that brings 
together junior and senior high 
schoolers of the parish for fun, learn- 
ing, service, and spiritual develop- 

One recent Sunday, officers of the 
EYC at St. Mark's in Wilmington 
gathered after church around a table 
in the parish hall and made plans. 
Many were still excited about the re- 
cent convention they had attended in 
Ahoskie, others clamored for another 
fund-raiser, and all listened atten- 
tively as one member, Reshard Rig- 
gins, recommended helping com- 
munity adults raise money for an ur- 
ban ministry project. 

"It's going to cost them $150,000 just 
to build the new building," she ex- 
claimed. "The adults can't do that 
by themselves; they'll have to depend 
on us to help." The others solemnly 

The St. Mark's EYC is an active, en- 
thusiastic group that meets weekly, 
enjoys having fun together, and puts 
on talent shows to raise money for 
the needy of the community. On the 
brink of adulthood, they want to be 
seen as responsible, mature members 
of their church. 

Burning to hold a supper fund- 
raiser, some at that Sunday meeting 
chafed at the reluctance of adults to 
give them that responsibility. "They 
say we can't handle it, but we can! " 
In grid Clash said. Riggins quietly 
suggested trying another petition to 
adult leaders. "Let's go to the ad- 
visers again and talk to them like ra- 
tional people," she said. 
Most EYC members are more 
mature than adults realize, according 

was hired," she laughed. "I've been 
called on so much and am on the 
road all the time." She outlined 
several programs coming up this year 
for youth, including a Province IV 
youth ministry event, and the sum- 
mer migrant work study program, 
designed by Mason. 

A big chunk of her time will go to 
summer camp programs at Trinity I 
Center that exist for every age group 
and are extremely popular. Some 400 
kids enjoyed them last year, the first 
summer for the new center, and that 
figure may double in 1987. 
A family camp is being added this 
year. In fact, Mason said, the newest 
approach in youth work is directed at 
the family. "It's difficult to separate 
youth from their environment, and if 
they get turned on by our programs, 
but have no support at home, their 
interest doesn't last. " 

The day comes when those rambunc- 
tious teenagers graduate from high 
school and leave home for a college 
campus. At that point, youth 
ministry takes on a new meaning. 

If that campus is East Carolina 
University in Greenville, young 
Episcopalians will hear from Marty 
Gartman. Marty, an. ECU graduate 
whose husband Ted is Associate 

Dean in the school of social work, 
was hired two years ago to direct the 
campus ministry. She quit her job 
with a frame shop and gallery to 
work part-time, because, "we needed 
an Episcopal presence on the cam- 
pus; it's always been here." 

As a result of letters she sent first- 
year and returning students about a 
proposed program, the Episcopal 
Student Fellowship has developed. 
Funded at first with creative 
stewardship grants, it is now part of 
the diocesan budget, to the tune of 
$23,500. (This sum includes all cam- 
pus ministry) 

With her office at St. Paul's in 
Greenville, Marty is counselor for 
the Wednesday night fellowship 
supper-meetings, for occasional 

Marty GfV 
lower rlj 
smiles t 
from lef 
Allen M | 
Lea Uss 
John Jo 
and bes 
Jo Leicl 

to the Rev. Chris Mason, rector of 
St. Stephen's in Goldsboro and direc- 
tor of the Youth Commission work. 
Maturity and determination were 
both demonstrated at the 1986 
diocesan convention, when teenagers 
showed up in large numbers to plead 
eloquently for a youth coordinator in 
the diocese. 

"Kids are pretty sophisticated 
nowadays and want more than fun 
and games," Mason said, noting that 
programs are in the works for them 
on teen suicide, the issue of tobacco 
as a crop, and the disease of AIDS. 

Mason said about three-fourths of all 
parishes have some kind of youth 
work on the high school level. 
"There are all different kinds, 
though," he explained. "St. Philip's 
at Southport has an ecumenical 
group, including kids from other 
churches. And at St. Philip's at 
Thomas Landing, a tiny little 
church, one lay couple meet in- 
formally with the youth every Sun- 

Activities beyond the local communi- 
ty are varied for this age group, rang- 
ing from the annual EYC Olympics, 
an informal field day of competitive 
athletic events, to the Happening, an 
intensive weekend retreat twice a 
year, where spiritual values are ex- 

The annual convention gives young 
people an opportunity to develop 
leadership and friendships while 
they're having fun, Michael Page of 
Southport said of the recent Ahoskie I 
trip, "It was neat the way we werej 
one big family. Everybody talked to 
each other, and the bus ride was 
best, because we sang all the way." 
But he added on a serious note, 
"That kind of thing makes you 
realize what God means in your life." 
Every three years there is a national 
convention, being held this July in 
San Antonio, Texas. Ten diocesan 
youths will attend, with Mason and 
two other adults. 

On that Texas trip will be a new and 
important person in our youth 
ministry, Carol Taylor, who began in 
January serving as the first youth 
coordinator for the diocese. 

- TVlp over this oosition EYC officers at St Mark's.lvilmin^on^dlscus* fund raising plans, led by their 

I he excitement over this Posmon ^ ^ ^ ^ ^ Q ^ ^ SpMl> Re9hard RIggU 4, 

has been overwhelming, even after 1 lnman t<> s|)<|ron ^ Crystal Spool, back to camera 



Page 8 

April 1987 

trips, and for the CROP walk par- 
ticipation of students. Most of all, 
she's a friendly, compassionate 
friend. "Kids need a place where 
they can doubt and ask questions," 
she said. "We work to establish a 
trust level in our fellowship. You'd 
be surprised how lonely some kids 
are and you'd never know it." 

The Wednesday gatherings are 
preceded by a Eucharist, and it is 
this part of the agenda that draws the 
crowd. ESF president, Allen Mann- 
ing said, "Most students make sure 
they make it to communion, even if 
they don't get to supper. That's 
strange, that they don't want most of 
all to mooch off the church for a 

There is competition for students' 
time, and Marty declares, "It's a 
minor miracle that campus ministry 
attracts them at all, but we do." 

She and her helper Jim Smith, facul- 
ty advisor, say the young people in 
their program are intelligent, in- 
terested in weighty issues as well as 
having a good time together. 

Their numbers include, not only 
ECU students, but any area young 
people who work or are students 
elsewhere. Two Pitt County Com- 
munity College students are present- 
ly in the group. One of these, Joan 
Huggins, said, "It's easy to feel no 
stability in college, with so many 
things going on. This fellowship is a 
place you can come and calm down. 
It provides a ritual for me. " 

Arnette Hurd, another community 
college student, put it this way. "If 
you come out of EYC work in high 
school, you get to college and there's 
no structure, so you're lost. You need 
a connection with the church, or in 
four years you'll drift away from it." 

For reasons of faith, loneliness or the 
need for stability, they come, about 
20 strong, to St. Paul's every 
Wednesday. They take turns par- 
ticipating in the Eucharist, which is 
celebrated by either Pat Houston, 
Mid Wootten or John Price, then en- 
joy a supper provided by 

parishioners. The meeting that 
follows may focus on plans for a 
weekend trip or involve Bible study 
or a program on stress management, 
or an instructed Eucharist. 

Whatever happens, they strengthen 
each other and are strengthened by 
the church. As evidenced at a recent 
Lenten evening the fellowship shared 
with LARC (Lutheran, Anglican, 
Roman Catholic) worshippers, these 
college youth fulfill the purpose of 
their organization as stated in the 
ECU student directory: to make 
available regular worship, fellowship 
and an opportunity for services; to 
provide an environment of support; 
to encourage continuing mental and 
spiritual development. 

A different situation exists at the 
other university in the diocese. At the 
University of North Carolina at 
Wilmington, a campus minister 
funded by Baptist, Methodist, 
Disciples of Christ and Episcopal 
congregations, works with all 


students on a counseling basis and 
through a student newspaper col- 
umn. The diocese contributes $8,000 
annually to this ministry and St. 
James of Wilmington gives $2,000. 

College youth make themselves 
known at convention, too. In 1986 a 
resolution was passed on its first 
reading to allow them to sit on the 
convention floor, with a voice, but no 
vote, in proceedings. This year's con- 
vention passed that resolution and 
heard another, to allow a college 
delegate from any parish that spon- 
sors a fellowship. 

Carol Taylor reports 
on EYC convention 

The EYC Convention was held 
February 27-28, 1987 in Ahoskie at 
St. Thomas. The youth and advisors 
turned out in full force with 208 in at- 
tendance. This was the largest youth 
convention ever held in the Diocese 
of East Carolina. 

The theme of the convention was 
"The Future is Now." The Rev. 
Christopher Mason along with the 
Youth Commission led the conven- 
tion program. Carol Taylor, 
Diocesan Youth Coordinator spoke 
before the convention and challenged 
the youth to make Christ real in their 
life and let the love of Christ shine 
forth in their family, schools and 

The youth were graciously hosted by 
the parish of St. Thomas. The youth 
enjoyed delicious meals and stayed in 
the homes of parishioners and 
families in the community. The work 
put forth by the fine people of St. 
Thomas is to be commended; it ad- 
ded to the success of the event. 

The youth participated in singing, 
games and a super dance on Friday 
evening. A disc jockey from Wilm- 
ington provided the music which 
kept the spirits high. 

(see picture at left and below) 

On Saturday the youth gathered and 
heard from members of the Youth 
Commission about the diocesan pro- 
grams they are involved in: EYC 
Olympics, Happening, Trinity Sum- 
mer Camps, Winterlight, Province 
IV events, Episcopal Youth Event 
(EYE) and The Adults Who Work 
With Youth Conference. The four 
convocations met to elect the new 
1987 Youth Commission, discuss 

issues that affect them and plan a 
convocational event for youth. 

The following people were elected to 
the Youth Commission: 

Ruffin Hall, Fayetteville; Richard 
Broadwell; Fayeteville; Paul Siler, 
Goldsboro; Anne Campbell, 


Travis Wynns, Ahoskie; Martha 
Hornthal, Edenton; Stephanie 
Creighton, Edenton; Harris 
Vaughan, Edenton. 

(continued on page 14) 


Page 9 

April 1987 

A year of mission em phasis 

Fayette ville parishes plan with purpose 


Three Fayette ville priests attended 
the monthly meeting of area clergy 
one day last fall and sat around after- 
ward chatting about their parish pro- 
blems. As the Rev. Lucy Talbott, 
rector of St. Paul-in-the-Pines 
remembers it, "we realized we had 
similar challenges and difficulties." 

Fayetteville, they knew, is one of the 
fastest-growing areas in the state. It 
includes a huge military installation, 
Fort Bragg, and among the civilian 
population the number of unchurch- 
ed is pretty high, Talbott said. 

In the face of these challenges, their 
parishes weren't terribly active. 
Another of the trio, the Rev. Ivan 
Sears of St. Joseph's, said, "My 
church is 114 years old, the second 
oldest in Fayetteville, but as of right 
now, we haven't made any signifi- 
cant contribution to the community. 
The church has become a social club, 
where people just take care of their 
families. They're pretty comfortable 
and very passive." 

And St. Paul's, after 20 years of ex- 
istence, was not yet self-supporting. 
In fact, all three found their con- 
gregations reached a plateau and 
stopped growing. Why? 

The third member of the group was 
the Rev. Jim Boyd, rector of Holy 
Trinity, chairman of the Diocesan 
Mission Committee. He saw the need 
for each of their parishes to take its 
mission more seriously and do more 
deliberate planning for it. 

Why not work together, the three 
priests asked themselves? Why not 
involve all area parishes in making 
plans for the future and finding ways 
to provide a" better ministry to their 
community. Why not try to get 
answers to questions about growth as 
well as out-reach? 

They took their idea of joint long- 
range planning to the five other 
Episcopal clergypersons in the area, 
all of whom were excited about it, 
Talbott said. She quickly drafted a 
proposal that was submitted to 
Bishop Sanders and the Mission 
Committee and got an enthusiastic 

In brief, the document proposes the 
hiring of a consultant to help each 
congregation plan for future mission 
and ministry and to help the parishes 
work together to meet the needs of 
the unchurched around them. 

This consultant, to be hired in the 
next few weeks, will create and 

follow a process enabling each parish 
to evaluate its present strengths, 
weaknesses and resources, determine 
where God seems to be leading it, 
and share its findings with other area 

An important part of the process will 
be identifying the needs of unchurch- 
ed persons, and the consultant will 
train parishes to minister to them, as 
well as to transient populations 
represented by the military. 

Talbott said, "There are good pro- 
grams here, serving the hungry. 
Maybe we'll decide we need to sup- 
port them. Also, people in trailer 
parks have special needs. We'll con- 
sider how we can meet those." 

The proposal that resulted from the 
conversation of Talbott, Boyd and 
Sears has been discussed at every 
level by now. In January they talked 
to wardens of the parishes, and in 
February the vestries considered the 
matter. "All responses have been af- 
firmative," Talbott said. 

These instigators have high hopes for 
a new and more vital ministry in 
Fayetteville. "I feel (implementation 
of the proposal) will tell us where we 
are and where we're going," Sears 

said. "We can come to see that we 
must do something, if we're going to 
be here 100 years from now. The 
church we've become is not the 
church at all." 

Boyd believes the process ahead of 
them will teach the parishes how to 
support each other, as well as find 
answers to questions about growth. 
"We certainly don't want to 
duplicate each other's efforts," he 
noted, referring to the new feeding 
program at St. Joseph's, the clown 
ministry begun at St. Paul's, and his 
own church's school for handicapped 

"What we were all asking 
ourselves," Boyd said, "was, 'What 
keeps us from moving beyond a cer- 
tain size? What keeps us from 
reaching out and sharing our life in 
Christ? What are the blocks to our 
growing, physically and spiritually?' 

They may be on their way to answers 
to those questions. And with $3,000 
in the 1987 diocesan budget as par- 
tial payment for a consultant, and a 
hearty "Go!" from the Bishop on 
down, the long-range planning 
among Fayetteville Episcopal chur- 
ches promises to open doors' to new 
and exciting ministry. 

Holy Trinity invites diocese 
to workshop with DelBenes 

Prayer and Healing Conference 
Holy Trinity - Fayetteville 
May 15 -17, 1987 

Our special guests are Ron and Eleanor DelBene, who will lead us in a new 
discovery of the role of spirituality in the healing of the whole person. The 
four main themes of the weekend will be: 

Hearing the Call: a time for clarifying God's unique call to each of us. 

Healing of the Whole Person: our experience of healing touch as the foun- 
dation upon which our relationships are built. 

Healing of the Global Community: an awareness of our call to share in 

the redeeming love of Jesus. 

Sharing the Call: a service and celebration of reconciliation and healing. 

Ron and Eleanor DelBene are well-known in this field. He is an Episcopal 
priest, now residing in the Diocese of Alabama. He spends much of his time 
leading retreats, doing private spiritual direction and writing. Among his 
books are "The Breath of Life" and "Hunger of the Heart". A new book is 
soon to be published, entitled "Into the Light: Using The Breath Prayer with 
the Sick and Dying". Eleanor also focuses on the healing ministry and has 
special gifts of her own. 

We at Holy Trinity extend an invitation to those throughout the diocese to 
join us for this special weekend. 

We'll begin at 7:00 pm Friday evening, May 15, and conclude with a potluck 
parish picnic on Sunday after church. Cost is $20 per person and $35 per cou- 
ple. Please send your reservations to Holy Trinity Episcopal Church, 1600 
Raeford Road, Fayetteville, NC 28305. 

(This invitation was sent by Libba Pate and Joyce Loughlin). 


Page 10 

April 1987 

Defense redefined and debated 


Get together a college professor, a 
Pentagon official, a theologian, an 
activist for non-violence, and you can 
be sure of provocative dialogue. 

This was the desired outcome of a 
defense convocation held last month 
on the campus of the University of 
North Carolina at Wilmington. Only 
a snowstorm in Washington, D.C. 
prevented the full spectrum opinion 
on this controversial subject, when 
Bruce Jackson, assistant for strategic 
defense and space arms control 
policy in the Office of Secretary of 
Defense was grounded by a blizzard 
in the nation's capital. 

The other three men provided plenty 
of food for thought in the afternoon 
and evening sessions held Jan. 27, as 
they discussed "National Defense in 
the 1990s: Rethinking the Meaning 
of Deterrence and Defense." The 
event was sponsored by the N.C. 
Humanities Committee, Shalom 
Center of United Christian 
Ministries, Peaceworks, and the 
UNC-W Program Board, and the 
UNC-W Department of Philosophy 
and Religion. 

Ronald Sider, professor of theology 
at Eastern Baptist Theological 
Seminary in Philadelphia developed 
his theme that says, "to live in obe- 

dient faith means no longer to rely 
upon war." He outlined criteria for a 
just war, but proceeded to show how 
all Christian writings of the first 
three centuries rejected violence and 
supported the instruction of Jesus to 
"love our enemies." 
Sider also contended that Jesus 
challenged the oppressed to take 
charge of their own situation in ways 
outside the usual understanding of 
enemies. "Jesus didn't say loving 
enemies always works in our terms," 
Sider said. "He said do it in order to 
be sons of God." 

Nevertheless, rejection of violence 
doesn't mean passivity, according to 
Sider, nor does it mean unilateral 
disarmament today, or doing 
nothing. His prescription for action 
includes working for bi-lateral disar- 
mament to abolish nuclear arms, and 
a civilian-based defense, applying 
the techniques of Martin Luther 
King Jr. 

"We must develop an international 
non-violent peace guard to promote 
peace and justice in conflicts between 
nations," he said. "But we must 
realize that the making of peace is at 
least as costly as the making of war. 
We accept the costs of war, but for 
some reason refuse to give up 
anything for peace." 

Dr. James Leutze, author, former 
lecturer and newly-elected President 

of Hampton Sidney College in 
Virginia, focused on the value of the 
Star Wars defense proposal. 

Maintaining that there is no 
possibility of an air-tight defense 
system against nuclear weapons, 
Leutze nevertheless asserted, " I feel 
safe in guaranteeing we'll build some 
form of Star Wars system. If people 
have the ability to do something, 
they won't be denied an opportunity 
to develop it." 

He had two good things to say about 
nuclear weapons: they are cheaper 
than conventional ones, and, in his 
opinion, they've helped preserve 
peace since World War II. 

Leutze said he believes human 
nature is such that nations will 
always enter into conflicts, and, 
though deterrence is immoral, 
"that's the way the world is." 
However, he said the prospects are 
slim of nuclear war between the 
United States and the Soviet Union. 

Dr. Gene Sharp, director of the Pro- 
gram on Nonviolent Sanctions in 
Conflict and Defense at Harvard 
University, spoke to a contradictory 
point of view. He challenged listeners 
to re-define deterrence as "influenc- 
ing a prospective attacker and caus- 
ing him to decide not to attack. " 
"The perfection of Star Wars will 

motivate the development of all 
kinds of other weapons to get around 
the strategic defense initiative," 
Sharp said. "But deterrence is not 
necessarily military or violent." He 
went on to explain that international- 
ly, Soviet expansion could be deter- 
red by educating other countries to 
deter rule of Communists. "They 
could learn to make it unpleasant for 
them to practice aggression." 

Sharp then cited examples from 
history of ordinary people who stood 
up to oppression in non-violent but 
effective ways, gaining their objec- 
tive through "people power." 

This concept he called civilian-based 
defense. "There are many cases in 
which people have organized 
themselves or acted spontaneously, 
but we don't hear as much about this 
as we do about war," he said. An im- 
portant instance was the resistance of 
the American colonies for nine years 
before a shot was fired in the 
Revoluntionary War. "They were de 
facto independent long before the 
war," Sharp said. 

He noted that Hitler's capacity to do 
evil existed because people let him do 
it. "Hiker would have been nothing 
without the people's acquiescence," 
he said, "and people can take back 
power they've given leaders by 
organizing and getting institutions to 
withhold support." 

Habitat for humanity comes to Wilmington 

Reid Murchison, a businessman and 
parishioner at St. James Church in 
Wilmington, is president of the new 
Cape Fear Habitat for Humanity 
project just organized. 

Affiliated with Habitat for Humanity 
International, the group will make 
no-interest loans to families who can- 
not afford houses, and will construct 
homes along with the recipients, us- 
ing donated labor and materials, pro- 
viding houses at an average cost of 

Tremendous interest was shown in 
the concept when a regional 
representative spoke at the Church of 
the Good Shepherd in January. Since 
that time, the group has adopted by- 
laws, incorporated, and elected a 

board of directors. 

Other officers elected March 31 
were: Pat Martin as vice-president; 
Hilda Worth, secretary; and Eric 
Bruton, treasurer. Other board 
members include the Rev. Burton 
Whiteside, who spearheaded the pro- 
ject; John Evans, Fred McRee, 
James McQueen, the Rev. Brad 
Bradshaw, die Rev. Robert Behnke, 
Jane Cameron, Eleanor Galium, 
Rose Connor, Mary Matthews, 
Mike Glancy, Marjorie Megivern 
and Kathleen Shannon. 

Although Whiteside took the lead in 
introducing Habitat to Wilmington, 
participation is ecumenical, with 
Lutheran and Methodist ministers 
serving on the board of directors. 

Some of the organizers are pictured here. From left to right, 
Eric Bruton, Kathleen Shannon, Reid Murchison and Mike 


Page 11 

April 1987 

The church in the world 

Our seminaries 

On human sexuality 

Statement by Bishops 
of the Fourth Province of 
The Episcopal Church 

Believing that the Church must, at all times provide for its members 
"clear guidelines for Christian behavior, reflecting both the love and the 
judgment of God"* — and believing that the present social scene in the 
United States calls for special attention to standards of sexual morality 
— we the Bishops of the Fourth Province of the Episcopal Church, offer 
the following statement of our convictions on this matter. 

Granted that perfection is beyond the reach of flesh and blood and that 
no human relationship is without sin, one of the nearest approaches to 
God's intention for his human creatures lies in the union of male and 
female in marriage. Such marriage, following biblical and traditional 
Christian teaching, is, by intention, faithful, lifelong and monogamous. 
This sexual relationship, and no other, may receive the Church's bless- 
ing. Faithfulness in marriage and sexual abstinence apart from mar- 
riage are essential moral standards for all Christian people, clergy and 
laity alike. 

Persons selected for Holy Orders are to provide "wholesome examples" 
of Christian living for the rest of the Church's membership. Their abili- 
ty and willingness, therefore, to uphold, in word and deed, such stan- 
dards constitute necessary conditions for their selection. 

Having stated one of the moral norms by which we Christians are judg- 
ed, we would now stress the love through which, after every failure, peo- 
ple are forgiven and restored. There should be no end to the understan- 
ding, the forgiveness, or the love and pastoral care offered by Christian 
people to those who find themselves unable to live within the moral 
norms of the faith. These norms are necessary lest love turn to sentimen- 
tality, forgiveness be rendered meaningless, and pastoral care prove in- 
jurious rather than helpful. 

Following the leadership of the Bishops of the Seventh Province, we also 
call upon our fellow Bishops of the Episcopal Church to join us in con- 
fronting the moral confusion which presently exists in the minds of 
many Christian people as a result of the so-called "sexual revolution" in 
American society. Let us honor our responsibility to maintain at all 
times "clear guidelines for Christian behavior, reflecting both the love 
and the judgment of God."* 


• Duncan M. Gray, Jr., • H.W. Shipps, • Frank S. Cerveny, • James 
B. Brown, • William E. Sanders, • Charles F. Duvall, • Robert W. 
Estill, • Calvin 0. Schofield, Jr., • C. FitzSimmons Allison, • Edward 
Haynesworth, • William A. Beckham, * Frank H. Vest, Jr. • Robert 0. 
Miller, • Roges S. Harris, • Don A. Wimberly, • B. Sidney Sanders, • 
William H. Folwell, • David B. Reed, • Alex D. Dickson, • Furman C. 
Stough, • E. Paul Haynes, • George Reynolds, • William G. 

* The quotation cited is from Resolution D-95 of the 1976 General Con- 

Sewanne, Tenn — The Rev. J. 
Carleton Hayden, chairman of the 
history and geography department at 
Morgan State University, Baltimore, 
Md., has been named associate dean 
of the School of Theology at the 
University of the South. 

Mr. Hayden will assume the position 
July 1. He will take over many ad- 
ministrative duties currently carried 
by Dean Robert E. Giannini, in- 
cluding direction of the Sewanee 
seminary's lay extension program, 
Education for Ministry. 

"Having in our midst a man of 
Carleton Hayden's spirit, wit, and 
intelligence will be a blessing to all of 
us," Dean Giannini said. 

Hayden has been adjunct professor 
of church history at Virginia 
Theological Seminary since 1977. He 
has also served on the faculties of 
Howard University, the University of 
Maryland, and Wayne State Univer- 

His published works include a book, 
"Struggle, Strife, and Salvation: The 
Role of Blacks in the Episcopal 
Church," and numerous articles, 
essays, and reviews, which have 

established him as a leading scholar 
of Afro-American history. 

Carleton Hayden 

Hayden holds a Ph.D. from Howard 
University. He has a Licentiate in 
Theology from College of Emmanuel 
and St. Chad, Saskatoon, Sakat- 
chewan; an M.A. from the Universi- 
ty of Detroit; and a B.A. from 
Wayne State. 

Another Episcopal film wins award 

NEW YORK— For the second year in a row, an Episcopal Church- 
sponsored film has won a Golden Eagle Award from the Council of Interna- 
tional Nontheatrical Events (CINE}. 

"Day by Day," a film on total ministry, was "selected for its excellence to 
represent the United States of America in international motion picture events 
abroad" according to the award certificate. 

Funded by a Venture in Mission gift of the Diocese of Oklahoma and produc- 
ed for the Office for Ministry Development in the Education for Mission and 
Ministry unit at the Episcopal Church Center by the Rev. Jim Friedrich and 
Scot Miller of Cathedral Films, the film's setting was a rehearsal hall where 
actors were instructed by a "director" to act out what ministry means to them 
and were told the idea of the film: that anyone can do ministry. Reaction to 
the film was enthusiastic from the first, and a study guide was prepared to ac- 
company it. 

The number of awards in each category is not limited, but "Day by Day" was 
one of only two awards given in the religion category this year. 

Last year, the Episcopal Church received a Golden Eagle Award for "Faces, 
in Famine," a film sponsored in part by the Presiding Bishop's Fund for 
World Relief. 

Both films are available for rental through ECUFILM, 810 Twelfth Avenue 
South, Nashville, TN 37203; phone: (800) 251-4091. 

r L it ■ ■ . « . M.^.j^jL.^rf The study guide for "Day by Day" is available from Docker's office at the 

Note: In the next issue we will examine this subject at length with the help of \ «" ~ *'a t— M_ ir«*r MY inm7 

established studies. 

Episcopal Church Center, 815 Second Avenue, New York, NY 10017. 


Page 12 

April 1987 

From the editor's travels 

The Executive Council of the 
National Church met at St. 
Augustine's College in 
Raleigh in March. It was an in- 
teresting meeting to one who 
attended for the first time, for 
it revealed the dedication of 
these people elected to serve 
all of us. They work hard and 
with fervent love for the 
church. Presiding Bishop 
Browning celebrated his birth- 
day on the second day of the 
meeting right. He was surpris- 
ed by another "Primate" with 
balloons and laughter. He and 
Patti Browning are now proud 

Dr. George McGonigle, (left) 
is the executive director of the 
Episcopal Church Center and 
reports directly to the 
Presiding Bishop. 


J continued from page 1) 

then read." When referring to the 
books, say simply "according to 
Mark," not St. Mark. (Adding the 
Saint to the reading, he said, was a 
nasty jab to get at the Puritans). 
Avoid pronouns at the beginning of 
the reading; substitute with the name 
— "Jesus," instead of "He". And 
don't preach a little sermon before 
the reading. Be as natural as possi- 
ble. "The more awkward is not the 
most reverend." 

Timing of offertory 

He went over some other features of 
the liturgy such as the timing of the 
various acts, always mindful of the 
symbolism and the historical 
precedence. He encouraged the 
choirs to begin the anthem im- 
mediately as the ushers start taking 
up the offering which is to be follow- 
ed immediately by the hymn. "The 
words of presentation," he said, "are 
in the Eucharistic Prayer itself. The 
Bread and Wine symbolize all other 

Standing or kneeling 

In the early church, the church 
fathers stressed that the people stand 
for the Eucharistic Prayer. In the 
opening dialogue between the priest 
and the people, the "Lift up your 
heart," means stand up. We ap- 
proach the Father as children, not as 
slaves. Standing symbolizes that we 
are raised up in Christ through our 
baptism. It also symbolizes the 
Passover which was eaten in haste. 
"The Eucharist gives food for people 
who must be about their Master's 

Kneeling came later, in the late Mid- 
dle Ages. When in doubt follow this 
principle: You stand, unless the 
Prayer Book instructs you to kneel. 

Summarized by Katerina Whitley 

Note: Marion Hatchett's books are: 
"Sanctifying Life, Time, and 
Space," "The Altar Guild Hand- 
book, " and Commentary on the new 
Prayer Book and they may be 
ordered through Education/Liturgy 
Resources, St. Stephen's Church, 
140 College Street, Oxford, N.C. 
27565, (9191-693-5547. 

St. Paul's college is Lawrenceville, Virginia, one of our black 
Episcopal colleges, conferred the Doctor of Laws degree 
upon the Reverend C. Thomas Midyette of St. Philip's, 
Durham. Tommy is well-known in our diocese. He has been 
a pioneer in race relations and an activist in assisting the 
under-privileged . 

Dr. Marvin Scott, president of the college, is on the right, 
and Dr. I. Gene Jones, provost, is assisting. 



April 1987 

Migrant Ministries announces 
season for work 

Migrant Ministries, now called 
Episcopal Farmworkers' Ministries, 
is continuing this season under the 
direction of Amy Trester and a joint 
committee of Episcopalians from 
East and North Carolina. 

They continue to work closely with 
the Tri-County Community Health 
Center in Newton Grove. Michael 
Baker, executive director of the 
clinic, announces the following open- 

full-spectrum primary health care 

Also needed: 

Carolina license and certification) 
Please call Marcia Edgerton, same 


Please, call Argie Ellis, same 

Spanish is desirable for all these posi- 
tions, but not absolutely required. 

Carolina license 

Please, call Mr. Baker at (919) 567 

with North The volunteers of the Migrant 
Clothing Shelter also need help. The 
shelter is now in full operation five 
days a week from 10:00 to 12:00. A 
team of four people is needed for 
each day. If you want to volunteer, 
call Mary Marsha Cupitt at 467-7203 


Want to sponsor an orphan in Central America? 

Here's how: 

Four members of our diocesan family spent a few days thinking and learning 
about the Presiding Bishop's fund in a concentrated and intense manner dur- 
ing the last month. 

Nany Craig, Kinston, went as Hunger Representative for Province IV; P.J. 
Woodall, Clinton went as Diocesan Refugee Coordinator, Rudy Whitley, 
Williamston, as Diocesan Fund Coordinator and Katerina Whitley, as 
Diocesan editor. 

Jim Horton, Chairman of the Peace and Justice Commission, attended the 
IMPACT meeting in Washington, D.C. and Nancy Craig also joined in 
the ecumenical conference which tries to link our) churches with our congres- 
sional representatives for communication and information. 

In the next issue I will share with our readers what these people learned dur- 
ing three highly concentrated days that included a visit to the Episcopal 
Church Center in New York. 

What I am compelled to say here is that our church and individual 
Episcopalians are living the Word in committed and creative ways. It is 
revitalizing to meet these Episcopalians from other states. We learned much, 
but I want to share one program with you because you can help so easily. 

Many dioceses have extensive refugee resettlement programs, but ours does 
not. Yet, even so, you can help. 

We met two members of the Ecumenical Refugee Council of Milwaukee and 
they inspired us with their stories and the videotapes of their work. Instead of 
bringing refugees to the States, they work with them where they are now — in 
Nicaragua, in Columbia. They are refugees because of war, because of the 
terrible earthquakes, and they are, almost all, children. These wonderful 
folks from Milwaukee have sent thousands of dollars worth of medicine to 
these orphanages and clinics and many volunteers. What we can do is become 
sponsors, godparents for the orphan children. The minimum per month is 
$10 and that takes care of a child's living expenses. 

Please write to: Ecumenical Refugee Council, 2510 North Frederick 
Street, Milwaukee, WI 53211 and ask about becoming a godparent for a 

refugee child. Katerina Whitley 

The Rev. Jim Lewis, executive director of Christian Social 
Ministries for the Diocese of North Carolina, confers with 
Barbara Berkeley, a long-time volunteer from Goldsboro. 

in Cary. If you cannot volunteer but 
want to help, you may want to 
prepare a layette for an infant. It re- 

Plastic baby bath tub, disposable 
diapers-newborn size, infant wipes, 
bar soap-Ivory, Box of Ivory flakes 
for baby laundry, baby towel, baby 
wash cloth, infant shirts (3), receiv- 
ing blanket (2), gowns or stretch suits 
(2), baby bottles - glass (2), bottle 
brush, teething toy, small baby 
book, baby thermometer, Desitin or 
A<&D ointment, card signed by group 

Also please, remember: 

• Do not take clothes to the shelter 
without consulting with someone 
who knows whether or not there is 
space available for storing them. 
Marcia at 467-7203 or Amy at 892- 

• Do not send clothes for women 
(especially anything dressy). 

• Women's dresses are 
large or maternity sizes. 

needed for 

• Men's work clothes are always 
needed. Also, underwear, shoes and 
hats (for the sun). 

Amy will be with us only this season. 
She is helping us re-organize for 
future seasons. Her number is 892- 


• A brochure describing our 
ministries to farmworkers is 
available for all your parishes. 
Please, call Katy Whitley at 792- 
7127 and ask for the brochure and 
the number of copies required. It is 
useful for information and for arous- 
ing the interest of your parishioners 
in the plight of migrants. 

EYC convention 

Charles Gaddy, Wilmington; Heath 
Dalton, Wrightesville Beach; Laura 
Colston, Wilmington; Latty Bost, 

New Bern 
Adam Chandler, Morehead City; 
Trey Hamlin, Morehead City; James 
McPherson, Greenville; Tucker 
Roy, Greenville; Yuri Southerland, 
New Bern. 

The youth advisors appointed from 
the convocations are Keith Bowden, 
Wilmington; Jimmy Taylor, Wilm- 

(continued from page 9) 

ington; Missy Harrell, Edenton; 
Martha Averitt, Lumberton; Jenny 
Lewis, Goldsboro; Powell Bland, 
Greenville; Farleigh Rozier, 
Lumberton; Carol Taylor, Pine 
Knoll Shores. 

The Rev. Christopher Mason, St. 
Stephen's, Goldsboro, is serving as 
Chairman of the Youth Commission. 

The enthusiasm and participation of 
the youth shone throughout the con- 
vention. The youth are not only the 
future - they are now! May we count 
our blessings for the youth of the 
Diocese of East Carolina. 


Page 14 

April 1987 

"But they soon forgot his deeds" 

A conference for Christian educators 

A special conference designed to give practical suggestions and hands on 
experience to Church School teachers and Christian Educators of all kinds 
will be held 24-27 June at Trinity Center. (Registration forms below). If you 
have felt ill prepared to teach Church School or have wanted help in planning 
educational events in the parish, this conference is for you. 

Entitled "But They Soon Forgot His Deeds," this conference seeks to help 
the average Christian educator in the parish to understand the many facets of 
Christian education. Thomas A. Downs, a priest with broad experience in 
the field, is the keynote speaker. He brings many practical examples and sug- 
gestions for improving the educational ministry in the parish. 

About the Conference: Tom Downs begins by discussing the purpose of 
"learning Christianity" and the resources that make this possible. Morning 
and evening sessions follow: (1) Christian education as living experience (or 
praxis), (2) Christian education as Prayer (3) Christian education in the 
family and parish life, and (4) bringing Christian education into focus in the 
classroom. He concludes by helping us to see how Christian education relates 
to the broader ministry of the Church. 

Afternoon workshops will also be offered by lay and ordained educators from 
the Diocese. Participants could choose to learn and hone skills in areas such 
as Inter-national education, Bible study, youth, children in the worship, 
Children's Church, story telling, using resources and prayer. 

About Thomas A. Downs: Tom is an Episcopal Priest and assistant to the 
Bishop in the Episcopal Diocese of Central Florida. He has taught Christian 
Education at the post-graduate level at several universities and has written 
four books, including "The Parish as Learning Community". Holding ad- 
vanced degrees in such fields as Christian Education and Christian Spirituali- 
ty, Tom has led workshops and conferences in educational ministry for over 
23 years. 

This is a good conference for everyone from the church school teacher and 
youth worker on up. Don't miss it. 


Make Check Payable to: St. Thomas Discr. Fund and Mail to: Lois Warner, 
Registrar, 423 Carolina Ave., Ahoskie, NC 27910. Registration Deadline: 
JUNE 10, 1987. 

Tom Downs Conference 
Department of Christian Education 
June 24 -27, 1987 

Name: Parish: 

J . J & 


Zip: Phone: 

Leadership Role: Senior W arden DR F, : 

Church School Teacher Clergy Other 

I enclose $110 Per Person for conference centre, meals and registration 

_$70 Per Person for meals and registration only 

Information on alternate housing will be sent on request or if Trinity Centre 
becomes full. 

Two major events for women 

St. Mary's College hosts 
conference on women in ministry 

A conference to identify the common issues and goals of women in the 
Episcopal Church, as the second decade of women's ordination progresses, 
will be held at SMC in Raleigh June 5 & 6. 

"The Second Decade - and Beyond" will bring together women in various 
leadership roles in the Church, including parish rectors, ECW presidents, 
diocesan and national church leaders. Two panel presentations will focus on 
the special issues which arise when women work together in the Church. 

Conference planner Janet Watrous stressed that while the occasion of the 
conference is the tenth anniversary of the regular ordination of women, the 
purpose of the conference is "to bring all women with an interest in our future 

Sponsors of the conference are the Episcopal Church women of the diocese, 
the diocesan Commission on Women's Issues, and Saint Mary's, the only 
Episcopal high school and college for women in the country. 

For information and registration materials, contact: The Rev. Janet 
Watrous, 900 Hillsborough St., Raleigh, NC 27603; telephone: (828-2521). 

Important conference scheduled 

Reminder: Women in Ministry in North Carolina at Browns Summit, the 
Conference Center of the Diocese of North Carolina, May 31 - June 2. A 
retreat for women who understand their lives and work as ministry. 

Theme: "Feminism and Faith, Paradox or Possibility?" 

For more information, call 272-0884. 

Jerome Butera, editor of 

The Diapason, an 


journal of music, will play 

a recital at St. Mary's 

Church in Kinston, 

May 19 at 8 p.m. 


Bill Brame and St. Mary's 
extend a cordial invitation 
to all lovers of organ music 


Page 15 

April 1987 











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May 1987 


Vol. 101, No. 4 

New York narthex becomes dormitory 

Jesus cried as he stumbled in agony down 
the Via Dolorosa, "Blessed are the barren and 
the wombs that never bore and the breasts that 
never gave suck.. . Daughters of Jerusalem, do 
not weep for me but weep for yourselves and 
for your children. . . For if they do this when the 
wood is green, what will happen when it is 

And each day the news of the world, of our 
nation, and of our neighbors confirms the truth 
of his painful prediction. 

It is easy to get discouraged. 

Homelessness has become so commonplace 
that we run the risk of becoming used to seeing 
its dehumanizing results. In our own diocese, 
in "little Washington" where there is a fine in- 
terfaith soup kitchen and shelter, the town is 
fighting a home for men, a mission encourag- 
ed and sponsored by one of our own brethren. 
In New Bern the aldermen of the town are 
preventing a shelter in a building given by the 
Presbyterian Church. 

It is easy to get discouraged when billions of church, beautiful to look at with sculpted ar- 
dollars are wasted in one weapon of death ches above carved doors, marble columns, 
while we sit in the creative stewardship and gold-leaf lettering. You enter through the 

elegant doors and see cots for the homeless. 

The life of this parish shows the results of the 
compassion that offers shelter for 10 homeless 
men and two volunteers each night; that feeds 
breakfast to 200; that clothes the needy each 
Monday, and offers bag lunches on Saturday. 

Diocesan news and conferences... 

Resource center update 

Recent newcomers to our ever growing number of videos in the Diocesan 
Resource Center are several from the Episcopal Church Center, namely: 

"Claiming Our Roots - Using Our Wings" - fast-paced over-view of 1984 
Episcopal Youth Event. 

"Drama In The Church" - looks at drama, dance and contemporary 
choral music within the liturgy. 

"Dying, Yet Behold We Live" - strong, honest look at the impact of AIDS 
today and at one church's ministry to those affected. 

"You Shall Be My Witness" - depicts vitality, work and present-day pro- 
blems of our Episcopal Church in Jerusalem and Middle East. 

"In God's Image" - coverage of the Enthronement of Desmond Tutu as 
Archbishop of Southern Africa. 

"Our Mission Together" -The Presiding Bishop comments on our mutual 
partnership in mission and shows some of the roles of the Church Center staff 
as we work together to enable Episcopal witness and stewardship. 

"Mission In Many Places" - shows the broad scope of our Church's 
worldwide mission activities. 

All of the above can be borrowed by contacting: Mrs. Anne S. Henrich, 
Diocesan Resource Center, c/o St. Stephen's Episcopal Church, P.O. Box 
984, Goldsboro, NC 27530. Phone: 734-4263. 

Celebration of new ministry in Beaufort County 

The Beaufort County Episcopal Council will celebrate its new ministry on 
June 21 at Bonner's Point at 5:00. 

A Celebration Eucharist will be followed by a covered dish supper. All are 
invited to attend. The following Episcopal Churches make up this Council: 

St. Peter's and St Paul's in Washington; Lion, outside Washington; 
Trinity, St. Thomas, Bath; St. James Chocowinity; and St. Mary's, 

Three lay members and all clergy of the 7 churches are on the board of the 
Council, with Jack Hill serving as chairman. Frances Douglas, Chester 
Bright, David Henderson and Jud Mayfield form the Executive Committee. 

The Council was formed to enhance the ministry of all these churches by 
sharing resources and by respecting the unique character of each member 


CRpSS <tx CUPtfi&nt 

May 1987 0f The Episcopal Diocese of East Carolina Vol- 101, No. 4 

Katerina Whitley, Editor Marjorie Megivern, Contributing Editor 
Cross Current is the official publication of the Diocese of East 
Carolina. It is published monthly except for combined issues in 
Feb. /Mar. and June/July. It is mailed free of charge to parishioners of 

the diocese. 

Views expressed in Cross Current are editorially independent and do 
not necessarily reflect official policy of the diocese unless signed by or at- 
tributed to an official of the diocese. Third class postage paid in Green- 
ville, North Carolina, Permit No. 645. 

TELEPHONE 792-7127 
POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

Why are we not growing? 

Attend the evangelism retreat June 6, at Trinity 

The Bishop's invitation 

I call to your attention the conference on Evangelism which is described 
below. This conference is being sponsored by our Diocesan Coalition of 
Black Episcopalians and the Evangelism Commission. It is an offering for all 
the churches in the Diocese. Its primary focus will be on church growth. As I 
travel through our Diocese I am constantly amazed with the health and 
strength and vitality of most our church families from the largest to the 
smallest. I am, therefore, confused and distressed by the fact that so few peo- 
ple are presented to me for confirmation. The life I feel in every congregation 
I visit says we have a great story to tell. The number of people presented to 
me for confirmation tells me that we are telling the story very poorly. This 
conference is designed to help remedy this. I do hope that you and some of 
your church leaders will be able to attend. 

Dear brothers and sisters in Christ: 

Evangelism is, as it should be, a major concern in the Diocese of East 
Carolina. If we are to survive we must open our doors and hearts to the peo- 
ple of East Carolina. Evangelism won't just happen, it is something we must 
all work at to make happen. 

To this end the Coalition of Black Episcopalians with support from the 
Evangelism Commission of the Diocese of East Carolina is sponsoring a one 
day retreat at Trinity Center on June 6, 1987. The retreat will cover three 
aspects of evangelism: (1} Are you ready for Evangelism; (2) Whom do we 
seek out? Do we seek out the people of our choice or the people God would 
have us to choose?; and (3) Putting it all together. Developing an Evangelism 
program for ourselves and our churches. 

We are asking the leaders and members of the congregations in East 
Carolina to join us as we strive to enhance evangelism in East Carolina 
Carolina. Clergy, vestry and lay people are all invited. We look forward to 
seeing you at our conference. 

— From 

Sheila Thompson Walker 
Retreat Coordinator 

June 6, 1987 

9:00 - 9:30 Arrival and Registration 

9:30 - 9:55 General Session 

10:00 - 10:55 "Are You Ready for Evangelism" 

11:00-11:55 "Whom Do We Seek Out?" 

12:00-12:55 Lunch 

1:00 -1:55 "How Do We Put It All Together?" 

2:00 - 3:00 Eucharist 

Our Consultants: 

The Venerable Orris G. Walker, Archdeacon, Region V of the Diocese of 
Michigan, Rector, St. Matthew's & St. Joseph's Episcopal Church, Detroit, 

The Rev. Canon Frederick Boyd Williams, Rector, The Episcopal Church 
of the Intercession, Manhattan, New York. 

The Rev. Edward J. Wilson, Rector, St. Mark's Episcopal Church, Birm- 
ingham Alabama, Founder, The International Children's Community. 

A correction 

WTEB-FM informs us that Katerina Whitley's commentaries are on 
the air every Tuesday immediately after the noon news (between 12:00 
and 12:10). 89.3 New Bern 

more on page 19... 


Page 2 

May 1987 

Cross Current 


Is communism the greatest evil ever known? Is Satan victorious indeed? Two 
opposing views are presented here. On the left hand, Mr. James Robison com- 
ments on our Nicaragua coverage, on the right hand, the Rev. Jim Lewis 

To the Editor: 

Reading through the March issue 
of Cross Current appalled me; it is 
sad almost beyond bearing to see 
men of good will, many of them our 
'spiritual leaders', so lacking in faith 
as to eschew freedom and denigrate 
prayer and the search for knowledge. 
The emotions displayed throughout 
the articles, letters and editorials are 
visceral, frantic and arrogantly 

I have prayed and thought about 
the underlying reasons for such 
heresies for the past few weeks and, 
although I have no definite answers, 
a few thoughts come to mind. A 
quotation that I read many years ago 
seems to provide some insight to this 
situation: "All men are modern in 
their own time." It is somewhat 
startling to come to the realization 
that the sense of urgency and world 
shattering importance in matters of 
our lives are as intense and as urgent 
for each generation. 

Fear and hunger were as real and 
immediate to the ancient Jews who 
disobeyed God's law and reverted to 
pagan worship as to us; those who 
crucified Jesus were searching for 
security and justice as desperately as 
we; the fanatic crusader was driven 
by as sure a knowledge of right and 
wrong as are we; and the Spanish 
inquisitor rejoiced in God's love as he 
fervently sought out those that he 
perceived to be the enemies of God. 

In the light of history we can 
recognize the evil incorporate in 
those events, but to the living par- 
ticipants the truth was obviously not 
so clear. Likewise, in our time we 
perceive what appears to be evil and 
try to struggle against it, but our 
perception is so narrow and our 
knowledge so limited that, without 
God's guidance, the good we seek is 
often evil disguised. 

God made the world for man and 
man, in His image, for Himself. 
However, being made in God's im- 
age is not the same as being God. We 
are mortal and our span of percep- 
tion is limited to the infinitesimal 

speck of time and space in which we 
exist, while God exists and perceives 
through all time and space. Is it any 
wonder that men's ways are not 
God's ways? 

We have promised to ... believe in 
God ... and renounce the devil and 
all his works, which implies that we 
will be able to recognize the devil's 
works. But Satan is wily, he does 
not conveniently lable his works 
"evil", rather he wraps them in 
cloths of purple and gold. 

In making us, God gave us the 
freedom to choose between good and 
evil and, with His word, law and 
grace, the tools to distinguish bet- 
ween the two ... if only we have the 
will to do so. We pray daily ... lead 
us not into temptation ... and God 
does not, but Satan surely does! 
Every day Satan tempts us with what 
seem to be opportunities to, without 
much effort, do good and right 
wrongs. And our egoism, 
shallowness of faith and desire to 
'feel good' clouds our eyes and closes 
our hearts to the reality of what we 

Our inate tendency to believe that 
man does not need God in order to 
accomplish 'good' blinds us to the 
fact that the essence of evil is man's 
grasping for God's power. Such 
belief blinds us to the clear tracks of 
Satan through the time and space of 
this world where such searching for 
power has invariably ended with 

In recent times it has blinded men 
to the fact that the concept of Com- 
munism is unmitigatedly corrupt and 
is probably the greatest and most 
dangerous evil the world has ever 
seen because it is a struggle for the 
very power of God, has spread 
worldwide with central direction, 
and does not reside in an individual 
or small group, but in a class of men- 

In our attempts to do good, right 
wrongs and 'feel good', it is easy to 
condem war in general, disparage the 
Nicaraguan Freedom Fighters as 

(continued next page! 

To the Editor: 

I always find it more than in- 
teresting when critics set out after 
"spiritual leaders" for speaking our 
boldly on behalf of what they 
perceive as being right. Mr. 
Robison 's advice to priests to stay 
home and "fulfill your priestly 
duties" is more than a puzzle to me 
as a baptised Christian, and as a 
priest. I should think he would be 
complimenting priests he calls "men 
of good will" (by the way, in case he 
hasn't heard, there are now some 
"women of good will" in the ranks) 
for the courage of their convictions. 

Jesus, the focus for all our actions, 
gave us his teachings in simple little 
stories. It seems very clear to me that 
one of those stories, the one about the 
Good Samaritan, was told with some 
concern that priests not stay at home 
in the sacred temple. The priest and 
religious figure in the story who pass- 
ed up the beaten man on the side of 
the road had nothing but heaven on 
their minds. Perhaps they were on 
their way, lickety-spilt, to some kind 
of religious revival. They were afraid 
to get their sanctified hands dirty for 
fear of being spiritually defiled. The 
Samaritan, on the other hand, pro- 
vides the ideal spiritual model for 
Christian living. Unlike the pious 
divines, who hurry on to pray and 
pontificate in the temple, the 
Samaritan is willing to abandon the 
notion that true religion is about 
some kind of prissy piety. He 
understands that being faithful to 
God has something to do with 
reaching out to human beings; that 
true prayer, communion, healing 
and offering has something to do 
with touching human beings, 
especially wounded human beings. 

And speaking of human beings, 
Mr. Robison is super critical of a 
"humanistic" concern that is being 
evidenced by our church leaders. By 
my dictionary, humanism has to do 
with "concern for human beings 
rather than abstract ideas and 
remote theology." A humanist is 
described as "one who is concerned 

with the study and welfare of human 


An excellent case could be made 
that Jesus was a humanist and, in 
fact, was put to death for this con- 
cern for human beings and his attack 
of the political and religious realities 
which kept them oppressed and in 
conditions less than human. 

I appreciate the reminder that Mr. 
Robison offers. History is lettered 
with intolerant crusades fought by 
religious fanatics who thought they 
had a corner on the truth. We always 
need to be reminded that only God 
knows what is ultimately right on 
any question. As believers, we can 
speak out boldly only if we first 
understand that our primary duty 
isn't to be right but to be faithful. 
Developing a keen moral outrage in 
the face of injustice depends on giv- 
ing up ultimate certainty on any 
issue. At the same time, living this 
Christian life requires that we speak 
out boldly and act courageously. 

Our "perception," as he puts it, 
may be "limited to the infinitesimal 
speck of time and space in which we 
exist," but that fact ought not 
paralyze us into inaction when it 
comes to speaking boldly against in- 
justice. The possibility that we can- 
not ever be sure we are right does not 
get us off the hook when it comes to 
being faithful in speaking out against 
wickedness as we see it. 

Mr. Robison makes clear the point 
that evil is often unleashed as 
crusaders attack what they perceive 
as evil. More to the truth, however, 
is the fact that more evil has been 
unleashed, particularly in this cen- 
tury, by people failing to speak out. 
Nazi Germany is the clearest exam- 
ple of a nation in which people, good 
Church people, failed to speak out. 

Thank God that we have a few 
Bishops, priests, and lay members, 
as well as so many dedicated people 
outside the religious community, 
who are willing to speak out boldly. 
And speak out boldly we must. 
Against U.S. policy in Central 
America that is killing thousands of 
(continued next page) 


Page 3 

May 1987 

Cross Current Dialogue continued 



(from previous page) 

"Contras", and deplore South 
African Apartheid. It is easy to say 
that "the people of the Soviet Union 
and other Communist dictatorships 
are, by and large, the same as we and 
that, if we only approach them in 
friendship, all will be well. " 

It is easier to say "stop the struggle 
against Communism in Nicaragua" 
and ignore the evil that is Com- 
munism than it is to commit oneself 
to truth and freedom and to fight, 
and possibly die, struggling against 
that evil; easier to turn one's back on 
Viet Nam and subsequently shut 
one's eyes to the terror, misery, and 
death that followed than to face reali- 
ty and struggle against evil. 

Easy to condemn South Africa for 
Apartheid and then ignore or 'ex- 
plain' away the evil of the Com- 
munist ANC, its totalitarianism, and 
the terror, torture and burning alive 
of those who oppose it; it is easier to 
believe the pitiful testimony of those 
who refuse to see or understand - 

who have not the will to distinguish 
evil from good - than to accept the 
preponderance of evidence, face fact 
and make difficult moral 

We say "I believe in God ... and 
renounce the devil and all his 
works", but it is easier to blind our 
eyes and close our minds to the reali- 
ty of the devil's works and then salve 
our consciences by euphemizing the 
truth and calling the struggle- 
against-evil itself evil. 

Priests, fulfill your priestly duties, 
for, if you teach and spread the word 
of God well, your desires for peace 
and justice will come to pass through 
the efforts of those you taught whose 
purview is secular, but who are at- 
tentive to the will of God. 

Pray for understanding and pa- 
tience, rely on God and resist the 
temptation to take secular action for 
things you do not ken, for you will be 
led in the way of evil. Make no 
mistake; Satan does exist, evil is 
afoot, and we are tempted daily with 
evil in a myriad of disguises. 

— Sincerely yours, 
James C. Robison 

St. Paul's, Edenton 

{from previous page) 

people with our tax dollars, many of 
them our baptised brothers and 
sisters. Against mindless military ex- 
penditures to arm the world against 
itself (i.e. the recent attempt to arm 
both sides, Iran and Iraq in their 
bloody war) and to arm outer space 
as well; against a domestic policy 
which neglects the needs of the poor. 

It's clear to me that Mr. Robison 
has his own opinions about the way 
things should be. He tips his hand 
when he writes about Apartheid in 
South Africa, the war in Nicaragua 
and the situation in Vietnam. It 
sounds to me that his anger about 
religious leaders speaking out is 
simply because they are speaking out 
against the beliefs he holds sacred. 
The crusade he is on is the one that 
sees Communism as the primary evil. 
He fails, in the narrowness of his 
world view, to see the evils of 
capitalism, as well. He refuses to 
recognize that the life enjoyed by us 
has come at great expense to many 
poor nations and has left enormous 
scars on our environment. He seems 
very much aware of the communist 
wood stuck in their eye, but unwil- 

ling to confront the capitalist log 
lodged in our eye. He indulges 
himself in reflections about East - 
West, Russian - U.S. power struggles 
while neglecting the pain of third 
world countries which are seeking 
desperately to be free and non- 

Mr. Robison is deceiving himself. 
He overlooks the danger of our pre- 
sent domestic and foreign policy 
while calling for a simple, religious 
response which would have us cry 
"Lord, Lord" instead of "Enough, 
Enough!" Above all, he seems 
dreadfully bogged down in his preoc- 
cupation with Communism. His fear 
of Communism overwhelms any 
hope that Christians, aside from the 
possibility of being conquered by the 
enemy, just might have the power to 
convert the situation by loving the 
enemy. The Spirit, working through 
dialogue between enemies, does have 
the power to cause change and bring 
answers to people caught in old 

— Jim Lewis, Director 
Christian Social Ministries 
Diocese of North Carolina 

Elizabeth City 
soup kitchen opens 

To the Editor: 

Thanks so much for picking up a 
couple of news items from our parish 
newsletter, The Assistant Rector, for 
your column "Gleanings From Your 
Newsletters" in the April edition of 
Cross Current. Please allow me to 
update the items you mentioned. 

First, The Elizabeth City Com- 
munity Soup Kitchen opened its 
doors on Friday, May 1st. We at 
Christ Church are excited and happy 
to have a part in the birth of this new 
and needed ministry in our com- 

Secondly, about my request to 
worshippers at Christ Church to sit 
in the front pews (especially at the 
8:00 a.m. Sunday service). I prefer to 
think of this as an invitation, 

"Friend, go up higher" (...Luke 
14:10, for those who like Biblical 
texts!) Though this may "sound 
familiar" as you said, the good news 
is that I've had good response to my 
invitation and it's made a world of 
difference. Some folks just need a 
special invitation! Or could it be that 
they took me seriously when I 
threatened to remove some of the 
back pews. No matter. It worked. 

It's good to be back in East 
Carolina. I enjoy Cross Current and 
think you're doing a super job as 

Josh T. MacKenzie 
Rector, Christ Church 
Elizabeth City 

Anne Henrich calls 
attention to reviews 

The award winning video "Day 
By Day" which was described in the 
last issue of Cross Current is 

available from our own Diocesan 
Resource Center (address and phone 
number is printed at the end of the 
Resource Center monthly which is 
always found in the upper left hand 
corner on Page 2 of Cross Current). 
This video which lasts 30 minutes is 
about "total ministry" and can be 
borrowed for free to use in your 
church activities simply by con- 

Pontius' Puddle 

tacting me. We also have the study 
guide which accompanies the video. 

Also available from the Resource 
Center is the award winning film 
"Faces In A Famine" (16mm, 50 
mins. ) mentioned in the same article. 

— Anne Henrich 
Coordinator, Diocesan 
Resource Center 





Page 4 

May 1987 

ECW has fine annual meeting 

Bishop Vest 

Nancy Broadwell, new ECW president and former UTO chair, shares a song with Tra 
Perry who succeeded her 

On May 12, the Episcopal Churchwomen gathered in large numbers in the 
flower bedecked St. Paul's of Greenville to celebrate their life together, to in- 
stall new officers, and to hear the Rt. Rev. Frank Vest, Suffragan Bishop of 
North Carolina. 

Bishop Vest spoke on our Lord's invitation to take up our cross and follow 
him. To avoid following him also means we avoid resurrection. But Jesus met 
his cross head on, he allowed Simon to help him, and he moved on in faith 
and trust. He trusted that his life, like ours, is in God's hands. 

Billie Craft, below, 
outgoing ECW presi- 
dent, listens to 

Mary Horton, left, reads the 
lesson and Mudgie Smith gives 
the treasurer's report 

Bishop Sanders responds in laughter to Bishop Vest's initial jokes while 
Pat Houston tries to keep a straight face 

All Episcopal Churchwomen are invited to spend a day at Trinity Center 
on August 18th. The Rev. Janet Watrous, chaplain at St. Mary's College will 
lead women in developing the theme for the 1987-88 ECW year. The theme is 
from Matthew 5:14-16, "You are the light of the world. Let your light so 
shine before men that they may see your good works and give glory to your 
Father who is in heaven." 

The day will begin with a celebration of the Eucharist at 10:30, include 
lunch and end around 3:00. 

Please send reservations by August 1st to: 

Mrs. Robert W. King 114 Dobbin Ave., 
Fayetteville, N.C. 28305. 

The cost of the day, including lunch will be $6.00. Please send checks 
made out to Episcopal Churchwomen with the reservation to Mrs. King. 


Page 5 

May 1987 

St. John's Parish 
Frank King and 
David Chamberlain 
are connected 
in service 


When the Rev. Bob Ladehoff 
became Bishop of Oregon in 
November of 1985, the careers of two 
other priests took new turns and 
three parishes became richer for their 

On the occasion of Ladehoff's 
move from St. John's Church in 
Fayetteville, his assistant rector was 
the boyish Frank King, just out of 
Virginia Seminary. For the next year 
this 26-year-old man was in charge of 
one of the largest parishes in the 

"I told the congregation, 'I've got 
a great deal of energy, and a great 
deal of ignorance,'" he said, "and 
we worked together and somehow I 
made it." 

One thing King never doubted in 
those months of overwhelming 
responsibility was his call to the 
ministry. This sustained him as an 
interim priest and does today in the 
equally difficult role of priest to two 
parishes: St. Mark's, Fayetteville, 
and Christ Church in Hope Mills. 

The native Wilmington ian earned 
his undergraduate degree in 
Chemistry at the University of North 
Carolina. "I had a spiritual awaken- 
ing in college," he said. 

"After graduation I worked for 
two years for a medical school," he 
went on, "and it was a period of 
wandering and listening. Finally, I 
told Bishop Elebash, 'I think I'm 
hearing a call to the ministry', and he 
told me to go away and grow up. He 
told me to marry the girl I'd been go- 
ing with and go in debt." 

King laughed at the recollection. 
He followed Elebash 's advice, mar- 
ried his wife Jocelyn, a physical 
therapist, and eight months ago 
became the father of Joshua Andrew. 

Before the advent of Joshua, 
however, the "call" became more 
pronounced, and King entered 
Virginia Seminary. He finished his 
studies there in May, 1985, and 
became Ladehoff's assistant at St. 

In August of 1986, the young rec- 
tor moved across town to take on 
dual responsibilities. Both St. 
Mark's and Christ Church had 

previously enjoyed full-time 
ministers, each having a membership 
of about 100, and combining their 
parish life under his leadership was 
an experiment. "Each one can only 
afford a half-time rector," King ex- 

Living in Hope Mills, about 15 
miles from Fayetteville, he sprints 
back and forth between the two. "It 
really gets confusing," he quipped. 
"Sometimes I say, 'It's Tuesday, so 
this must be Hope Mills. ' It requires 
an inordinate amount of prioritiz- 


Frank King 
He brings an infectious sense of 
humor to bear on the difficulties. "I 
have a 9:30 service in one place, an 
11:15 service in the other," he said. 
"So if I don't get long-winded I can 
get to the second service in time to 
visit with people. It really motivates 
me to be brief." 

The goal for King and his 
parishioners is to mesh the two con- 
gregations into a compatible whole. 
His mid-week service at St. Mark's is 
for all his flock, and he said they're 
coming in numbers. "The two con- 
gregations get together at least once a 
month, and it's beginning to feel like 
one big family," he said. 

His life is not all work. King is a 
music buff, with a history of song 
writing and recording, and he gets 
occasional opportunity to play the 
guitar. Also, "I love to play with 
computers," he said. 

But chiefly what he 's doing, while 
traveling and juggling schedules, is 
listening carefully to the Lord who 
called him in the beginning. "I want 
to listen for a year and the Lord 
do what He wants to do in these 
parishes," King said earnestly. "I 
want to get to the point I can hear 
Him clearly." 

The man who came along to St. 
John's soon after King left listens 
carefully, too, and asks questions as 
well. He is the brand-new rector, 
with a great deal of experience under 
his belt. 

David Chamberlain 

The Rev. David Chamberlain is, 
at 40, an overtly happy man, with 
the readiest smile imaginable, and a 
gentle assurance about him that 
speaks of stability and strength. 

He is amused at the fact that he is 
now serving the third St. John's 
church of his career, the two previous 
ones being in Tennessee and 

Chamberlain can share King's 
feeling about interim service. In fact, 
he had an identical experience in his 
first parish, where he was deacon 
and priest-in-training. "After six 
months the priest left, and I was in 
charge for a year," he said. This hap- 
pened on other occasions, and he 
observed, "We began to feel like we 
were 'typhoid Mary', always in an 
interim situation . ' ' 

St. John's new rector is a native of 
Chattanooga, Tenn., but his family 
moved to Gastonia when he was two 
years old. 

His high school years were spent at 
Baylor Military Academy, where he 
learned "good discipline and good 
routine," he said. Then it was the 
University of Chattanooga, where he 
distinctly remembers the good times. 
"If there was a group in college I 
didn't get into, it was because I 
didn't know about it," he laughed. 

There was never any question 
about his future in a general sense. 
"I always thought about the 
ministry," he said. "I had a very per- 
sonal relationship with the Lord all 
my life, and knew I was going to 
seminary, though I didn't know what 
would happen after that." 

His route after college graduation, 
with a degree in English and drama, 
was to Virginia Seminary. This, in 
turn, was followed by marriage to his 
teenage sweetheart, Patty, an x-ray 
technician. "The most sincere prayer 
of my life was for a successful fami- 
ly," Chamberlain said, "and I've 
had it for 16 years." The family now 
includes two children, Michael and 
Carolyn, and two Labrador 

Chamberlain moved from that 
first "interim situation" at St. John's 
in Johnson City, Tenn. to Memphis, 
then to another St. John's in Arl- 
ington, Va. After eight years in the 
role of parish priest, he wanted a new 

"I asked the Lord, 'What can I do 
next?' " he said. The answer was a 
demanding job as canon educator at 
the cathedral in Atlanta. 

This largest Episcopal church in 
the nation, with 5,000 members, had 
interviewed 70 candidates for the 
position, Chamberlain related, "but 
no one was just the right fit. Then the 
Bishop gave them my name." He 
shrugged and grinned, happy with 
the knowledge he had excelled in a 
new field, a job he described as 
"womb to tomb supervision of 

It was from this ministry that he 
was recently called to Fayetteville. 
"All my calls are like Abraham's," 
he said. "The Lord tells me where 
I'm going but not what I'll do there." 

Actually he can list what he hopes 
to do at this third St. John's. "I want 
to work with the parish to emphasize 
the centrality of the Eucharist," he 
began, "and help it become more 
Bible-based, as I wear my education 
hat, and then to look at how the Holy 
Spirit moves us as a church in heal- 

His wife is involved with healing 
ministry, he said, as well as being a 
teacher and a harpist. More than 
anything else, perhaps, she is part of 
his team. The rector's talk concern- 
ing his career is liberally sprinkled 
with "We's, never "I," and he 
agreed they're a partnership in every 

The two newcomers to Fayetteville 
parish leadership have somewhat dif- 
ferent backgrounds and their range 
of experience is far apart, but there is 
something important they have in 
common. They are totally committed 
to God's claim on their lives and 
listen carefully for His guidance. 


Page 6 

May 1987 

The Youth Page 

Carol Taylor reports 

Above, Bishop Sanders talks with Claire Carpenter of Kinston. 

Below, five new friends meet and get to know each other (the 
photographer was unable to identify all of them) . 

At right, Penn Perry, Carol Taylor, Hawley Page and Shannon McKee 
share quiet moments on the sound. 

' * • Volunteer Staff Needed " * • 
A volunteer staff is needed to work at The Camp for the handicapped, 
August 21-25. High School, College students and Adults needed. Please 
call Carol Taylor at 247-5600 if interested. Thank you. 

A staff lounge is being set up for use by the summer camp staff of Trini- 
ty. The following wish list is desired: couch, chairs, side tables, portable 
television. If you have a possible donation, please call Carol Taylor, 247- 

Happening No. 9 

Over fifty youth gathered April 3-5 at Trinity Center to participate in 
Happening No. 9. Happening is a weekend designed to help youth 
focus on their spiritual journey in the Christian faith. 

Lots of laughter, song and sharing made up part of the weekend for 
the group. The Happening participants shared in talks, group discus- 
sion, skits and worship. 

Happening truly is an important ministry among the youth in our 
diocese. It is a time to reflect, share, understand and love our brothers 
and sisters in Christ. 

Happening No. 10 will be held October 9-11. We invite youth in the 
diocese to attend this program which is held twice a year in the fall and 

Episcopal Youth Event (EYE) 

The Episcopal Youth Event will be held July 21-26 in San Antonio, 
Texas for Episcopal youth and advisors across the country. This event is 
sponsored by the National Church for over 1500 youth representing all 
the dioceses in our country. 

The following youth from the Diocese of East Carolina have been 
chosen to be representatives at the EYE: Penn Perry, Fayetteville; 
James McPherson, Greenville; Paul Siler, Goldsboro; Adam Chandler, 
Morehead City; Reshard Riggins, Wilmington; Anne Campbell, 
Goldsboro; Felicia Phillips, Morehead City; Harris Vaughan, Edenton; 
Ellen Jeffreys, Goldsboro. The adult advisors joining the group are: The 
Rev. Christopher Mason, Goldsboro; Powell Bland, Greenville and 
Carol Taylor, Diocesan Youth Coordinator. 

Carol Taylor who sent these pictures is Youth Coordinator and Sum- 
mer Camp Director for the Diocese of East Carolina. 


Page 7 

May 1987 

Families ministry series 

Living with an autistic teen 

The following excerpt is from an 
article which was published in the 
newspaper a few years ago. Ms. Gin- 
ny Cooper illustrates some of the 
issues which parents of children with 
autism face. Her conscious choice to 
survive provides a strong witness to 
the place which God has taken in her 
life. Although not participating in an 
"organized religion", Ginny's paren- 
ting of her son Tony has contributed 
to a personal, practical and enriched 
faith in God. 

The article was written by 
Carol Tyler and is reprinted with 
permission by the Daily Reflector 
of Greenville. 

Ginny Cooper knows what she is 
talking about when she encourages 
parents of autistic children to "hand 
in there. It's going to get better. " 

"I had never heard the word 
autistic when Tony was diagnosed at 
age three," she said. "I learned as I 
went. The hardest and most impor- 
tant lessons I learned and am still 
learning are to accept things as they 
are, not as I think they should be, 
and to take one day at at time. " 

Tony was born beautiful, excep- 
tionally bright, alert third son of 
Mrs. Cooper and her first husband. 
The family lived in Ohio, where Mrs. 
Cooper had grown up. When he was 
9 months old, Tony began having 
petit mal seizures. His parents took 
him to various medical centers as the 
seizures continued to wrack his tiny 
body. Soon he became inactive and 
withdrawn, apparently by the effects 
of the seizures. "I could set him in 
one place of the house and he'd stay 
there, completely unresponsive and 
having head-nodding seizures all 
day," she said. "I was completely 
devastated. I could hardly bear to 
think of this beautiful child being so 
miserably affected. I was angry — 
more angry than I'd ever been in my 
life that this was happening to Tony 
and to our family. It was a terrible 

Then just as abruptly as the 
seizures had started, they stopped 
when Tony was 2. What was left was 
a frustrated little boy who seemed 
locked within himself, seemingly 
unable to express himself with words 
or affection or even a smile. Yet, he 
became once again agile and active. 

But added to the activity and agility 
was disruptiveness and destruc- 


"The pressure on our family dur- 
ing the time of the seizures and in the 
years that followed was awful, " Mrs. 
Cooper said. "My other two boys, 
Steve and Mark, who were three and 
six when Tony was born, suffered 
from my preoccupation with Tony 
and his problems. They've always 
had to give more than most children 
because of Tony's being the way he 
is. They're wonderful young men 
now and I think all this is part of the 
reason, but it was very hard on them 
at the time. 

Chose to survive 

"There came a time when our lives 
got so unbearable because of Tony's 
behavior," Mrs. Cooper said, "that I 
was forced to look at it all and take a 
stand. I made a conscious choice that 
I would survive, that my family 
would survive, that Tony would sur- 
vive. I would do all I could for Tony 
and what I could not do I would 
leave to God. I'm not into organized 
religion even now, but during that 
time I developed an abiding personal 
faith that has seen me through some 
tough times and made me set no 
limits on what's in store for Tony, for 
me, for all of us. I leave it up to God. 

"When I first heard the word 
'autistic, ' I thought they were saying 
'artistic,' " she said, "and in the con- 
text in which they were speaking, it 
didn't make sense. They went on to 
explain to me, though, that Tony 
was not retarded — I knew that — 
but that he did have behavior pat- 
terns that were difficult to explain 
and difficult to deal with. They 
weren't telling me anything I didn't 
know about him, but it was reassur- 
ing to know the condition had been 
seen before and that other families 
had dealt with it. They said it was a 
rare condition . characterized by the 
inability to relate to people in a nor- 
mal manner, severe problems in 
communication, learning and 
behavior. All of this fit. Not all 
autistic children, I learned, are 
hyperactive. Tony was and is. This 
was an added behavior to deal with. 

"I also learned about this time that 
there was right there in Dayton, 
where we lived, a school especially 
for autistic and other communica- 
tions handicapped children. What a 

Godsend! " 

Tony was placed in Beverly 
Gardens, the special school. "There 
were 20 Tonys running around 
there," Mrs. Cooper said. "That in 
itself was reassuring. I knew Tony 
was being taught in ways as nearly 
suited for him as human beings had 
at that point devised. He was being 
treated kindly, in spite of his bizarre 
behavior. And there I became ac- 
quainted with and shared with other 
parents who were dealing with pro- 
blems just like ours. 

"Tony's being in school gave me 
some time to myself. Prior to that I 
would nearly go crazy some time 
because of the 24-hour-a-day care of 
'What will Tony do next?' I couldn't 
leave him alone for a second. " 
Moved to N.C. 

Mrs. Cooper said she hated to take 
Tony out of Beverly Gardens when 
her husband's job brought the family 
to Whiteville, N.C. But she was 
delighted to learn that North 
Carolina has one of the best pro- 
grams for autistic children in the na- 
tion. Indeed, she learned that Bever- 
ly Garden's program was patterned 
after the TEACCH programs of the 
University of North Carolina-Chapel 
Hill, which had a unit in Whiteville 
and has one in Greenville. 

Mrs. Cooper said her first mar- 
riage ended while she was in 
Whiteville. One of the things that 
kept her going through that trying 
time, she said, was the sure 
knowledge that she and his brothers 
were all that Tony had between him 
and institutionalization and she 
knew she was not going to let that 

She continued to work for improv- 
ing programs for the autistic in 
Southeastern North Carolina and 
became active in the state associa- 
tion. In 1979, when she was married 
to Farmville Police Chief Ron 
Cooper, who had begun courting her 
while visiting mutual friends in 
Whiteville, she and her sons moved 
to Farmville. 

"Ron has been wonderful for 
Tony," she said. "We have combin- 
ed ourselves and our sons into a fami- 
ly of five boys (Ron has two sons of 
his own - Ronnie 15, and Chad, 14) 
and all the Coopers have accepted 
Tony well. Tony continues to be 
hyperactive, but his ability to use 

language is growing by leaps and 
bounds, largely because of a wonder- 
ful classroom program he par- 
ticipates in in Winterville," Mrs. 
Cooper said. 

He's progressed far beyond the ex- 
pectations of the original assessors of 
his condition. He speaks haltingly 
but clearly, delights in spelling and 
his vocabulary is increasing by 
several words a month. Many 
autistic never communicate verbally. 

He continues to be upset by even 
minor changes in his routine, yet 
functions within the strict 
disciplinary guidelines of his family 
very well. He takes everything 
literally. To communicate with 
Tony, there must be no gray - only 
black and white. Any variable is 
upsetting to him. Told Steve is com- 
ing, he wants to know when - exact- 
ly. He isn't satisfied by "I don't 
know. As soon as he can." "When?" 
Tell me when," he will demand over 
and over. 

He often takes things apart — 
literally, but not as much as he used 
to. He seems to have mechanical 
genius and often investigates 
whatever interests him by doing just 
that — taking things apart. When he 
was young his room had to be emp- 
tied of everything because he'd 
dismantle furniture, even take closet 
doors off their hinges. Now he's 
learned to live in a well-furnished 
house with a minimum of 

"I fight hard when I hear about 
consideration of cutbacks in educa- 
tional programs for the mentally and 
physically handicapped," Mrs. 
Cooper said, "and I encourage every 
thinking and caring person to do the 
same. Education has made all the 
difference in what kind of person 
Tony is and what kind of future he 
can look forward to. I believe that, as 
an adult, he 's going to be a tax- 
paying citizen, not the tax burden he 
would have been if he'd had no 
specialized education. 

"Education has made it possible 
for him to live at home with people 
who love him and to grow up into the 
best Tony he can possibly be." 

(continued on page 18) 


Page 8 

May 1987 

New diakonia chosen 

Christian Social 
Ministries reorganizes 

A group from the diocese met on 
May 13 for the first time as the re- 
organized Department of Christian 
Ministries with P.J. Wood all as the 
new chairman, after the resignation 
of Jim Horton who heads the Peace 
and Justice Commission. The 
department is made up of several 
long-term members and new 
members, all of them committed to 
social justice rooted in the gospels. 

Bishop Sanders greeted the group 
and said that he saw them as "a 
brainstorming group, a think tank, 
which will begin projects, get them 
on their feet and then begin new pro- 
jects and ideas." He also 
acknowledged that Christian 
Ministries reflects his own depth of 
commitment as Bishop, and em- 
phasized his theme, that "what we 
can do is only limited by our vision." 
He then got the committee started by 
saying that "one of the areas that 
concerns me most is the reality that 
most of our counties have abysmal 
poverty not even guessed at by per- 
sons in the more thriving areas of 
Fayetteville and Wilmington. There 
is no way out of those areas," he 
reminded the group, "for the people 
trapped by their poverty." 

Jud Mayfield, who is rector of St. 
James, Belhaven, vicar of St. Mary's 
and St. Matthews in the same town 
and rector of Zion, Washington 
knows well the poverty of rural coun- 
ties. Janice EUegore, an 
Episcopalian from Belhaven, heads 
the community-based organization, 
Shepherd's Staff, in that town. She 
and Jud painted a vivid picture of 
poverty for many of the citizens in 
the area and particularly for the 
blacks who seem to have no other 
help than that of Shepherd's Staff. 
From that description and the shar- 
ing of what Shepherd's Staff has 
done and is doing, a lenghty and live- 
ly discussion followed that pointed 
all the members in the direction of 
finding out how a grass-roots 
organization of many church people 
works to help the poor, the elderly 
and the sick. 

Out of that vital discussion the 
decision was made to visit 
Shepherd's Staff and to also look 
honestly at the reality and sadness of 

racism in the diocese and its com- 

A full list of the members of the 
Department of Christian Ministries 
will be published next time. 

Bettie Holloway invites one of the 
Shepherd's Staff neighbors to her 
weekly outing for food and 

A report on 
Migrant Ministries 

Amy Trester, the diocesan 
outreach worker for Farmworker 
Ministries, is also a member of the 
Department of Christian Ministries. 
Amy told the people present, as she 
does wherever she goes, that because 
of the unfortunate connotation of the 
word migrant, we are making a true 
effort to refer to the pickers and 
others, whether migratory or 
seasonal, as farmworkers. This will 
be observed in the Cross Current, 
wherever necessary. 

Amy will be with the Diocese of 
East and North Carolina throughout 
this season which ends in late Oc- 
tober. This is an extremely important 

At the civic center at in Belhaven, a lively octogenarian plays the piano 
for others to sing 

Shepherd's Staff offers a number of ministries to the elderly and the infirm. 
An in-depth article on Shepherd's Staff will be featured in the fall issue of 
Jubilee Magazine which comes to you free for the asking. 

season because of the new alien laws 
for undocumented aliens. Amy and 
Bobbie Armstrong, a deacon from 
the Diocese of North Carolina, will 
work to help farmworkers register 
and become legal through this new, 
complicated and expensive process. 
The National Church is a Qualified 
Designated Entity for registering 
aliens, and Amy with Bobbie will be 
working under the auspices of the 

Yet, they are in need of help 
from volunteers. The time will be 
Monday through Friday from 10 to 1 
at the Tri-County Community 
Health Clinic in Newton-Grove. 

Call Amy at 892-7548 at night, 
and at 567-6194 during the day for 
more details. 

Other volunteers are needed for: 
* Shopping for Food for the food 
pantry for migrants of the Episcopal 
Farmworkers' Ministry. All you 
need is transportation, time and 
strong arms for lifting the boxes. If 
you are a college student who wants 
to be useful this summer, you should 
consider this ministry to the hungry. 
Call Amy as above. 

* Amy also is in desperate need of 
some help in maintaining the vehicles 
used for the transportation of farm- 
workers; and 

* a crafts instructor to channel the 
many talents of these people who 
year after year come to pick our 

* a driver's ed instructor 

* and aides to supervise children in 
a day camp. 

Many of you ask, What can I do? 
This is your chance to find out. 

To volunteer for the clothing shed, 
please call Mary Marsha Cupitt at 



The Tri-CSunty Community 
Health Center is in need of a Phar- 
macist and Nurses. Please, call 
Michael Baker at 567-6194 if you 
know of someone. 

Katerina Whitley, reporter 


Page 9 

May 1987 

With spring and resurrection St. Thomas, Bat 
experiences renewal 

The oldest existing church in North Carolina was brimful of youth and bap- 
tismal vows on the eve of Easter. On Saturday, April 18, 1987, 13 children 
and one young mother were baptised and sealed as Christ's own forever. 
The Allender family joined with their cousins the Moores, in a joyful celebra- 
tion of their communal baptism experience. 

The Reverend John Bonner officiated, Doctors Ira Hardy and Charles 
Duckett served as acolytes, and Muffy Bowman with Vicki Clement served as 
directors of the reception (below in processional) . 

Marilyn Moore was baptised with all her children: Amanda, Amy, Bradley, 
Carrie, Dylan, Julie and Sarah. Marilyn's sister, Beth Allender, saw all her 
children baptised: Jake, Jeremiah, Jessi, Jill, Josh, and Justin. Godparents 
and grandparents joined in the joy, (group picture, below) . 

All photos 
byKaterina Whitley 

A few of the faces in the 
service: Directly below, 
Marilyn holds her son 
Dylan, while her sister 
Beth holds her hymn- 
book. John Bonner with 
baby Dylan. 


Awakened from sweet sleep 
is Jessi Allender with god- 
parents Rhoda and Sam 

Amanda Moore looks "surprised by joy" and Jake Allender finds a friend 


Editor's choice 

Books, books, books 

With each issue I think — now I'll 
have space to include some book 
reviews — but I am always disap- 
pointed. I decided to make space in 
this late spring issue for a number of 
reviews of books you may want to 
read during the summer months. I 
have been saving some of these for a 
long time, but since it is not the most 
recent publication date that makes a 
book great, here it goes. 

I start with the most important, a 
reprint of a 1939 edition many of us 
had asked for. It is the classic: 



By William Temple: Wilton, CT., 
1985. Morehouse Barlow. 391 pages. 

This is one book that I would like 
to keep, if all other books were taken 
from me. And if I had to give up the 
rest of the Bible, I would beg to hold 
on to the fourth gospel. Not only 
because the Gospel according to 
John is inexhaustible in its theology 
and richness and grace, but also 
because William Temple has made it 
understandable in plunging its won- 
drous depths. To return to William 
Temple after the "God is my pal" 
books of our age, is to be imbued by 
the mysterium tremendum. 

The late William Temple was Ar- 
chbishop of York and later of 
Canterbury. He presided over the 
Church of England during the terri- 
ble years of WWII and he was 
perhaps the first Anglican writer to 
make the connection between faith 
and social justice and to articulate 
both superb theology and compas- 
sion with equal seriousness and clari- 
ty. Many of us, myself included, owe 
our conversion to Anglicanism to 
writers like Temple and C.S. Lewis. 

GOSPEL begins with an excellent 
essay on the historic reliability of the 
gospel, a comparison with the Synop- 
tics and various notes. It is divided, 
like any great drama, into a Pro- 
logue, five acts and an Epilogue. 
Temple uses his own translation 
which he kept as faithful to the 
original Greek as possible, not for 
reading aloud in church, as he says, 
but for private devotions. Each act 
includes several of the chapters. For 
instance, Act IV is titled "The Con- 

flict of Light with Darkness" and in- 
cludes chapters 18 and 19. 

Awe and love imbue the Ar- 
chbishop's exposition and interpreta- 
tion of each verse. There is an at- 
mosphere of stepping on holy ground 
that blesses and convicts one in the 
reading of this book. At moments he 
breaks forth in hymns of praise giv- 
ing the strong impression that he 
utilized the great hymns of the faith 
for his own devotions. 

There are few devotional books 
that I turn to year after year. This is 
the preeminent book for my personal 
meditations. I am grateful that it is 
again available for the rest of you 
who do not possess it. It is in paper 
back and not in fine paper at that, 
but its content is worth more than 
gold. I strongly recommend it. 


By Will D. Campbell. Atlanta: 
Peachtree Publications. 281 pages. 

Those of you who think that you 
know Southern Baptists from your 
reading in the newspapers about the 
painful conflicts that are tearing the 
denomination apart need a good dose 
of Will Campbell to re-evaluate your 
opinion of them. For there are 
among them great spirits of faith and 
liberalism, of creative thinking and 

Will Campbell's name is well 
known to those Christians who 
became involved in the civil right 
struggles of the 60s. A Mississippian, 
Campbell has flirted with the 
Episcopal Church, but has remained 
a Baptist — irreverant, unorthodox, 
but Baptist. He studied at Wake 
Forest, Tulane and Yale, and much 
much more, but he remains doubtful 
of the relative value of such an 
education when the preacher can no 
longer preach (relate} to the folks 
from whom he came. He tried 
preaching, he says, he tried healing 
rifts; he worked alongside blacks as 
Race Relations Specialist with the 
National Council of Churches. But 
he learned, this man born to preach, 
to heal and to share ideas in freedom, 
that "Every cause and every system 
seemed to have a credo, a line one is 
expected to follow, a prescribed 
channel in which to swim. To assay 
the banks is to court disfellowship. 
To challenge the line outright leads 

directly to the unemployment line." 

This book is a memoir. In the 
book's title the 40 acres is the place in 
Tennessee where he lived with his 
wife and three children, and the goat 
is a real, breathing goat, his beloved 
Jackson, who becomes a symbol of 
the 60s "a day of change, a time 
when nothing slept." 

And there is another protagonist 
(or is he at times an antagonist?) in 
this story, Will's best friend, T.J. 
Eaves, a young black man full of 
truth and sweetness and a wound on 
the head that would not heal. The 
wound was inflicted by a white man's 
billy club; T.J.'s English moves in 
and out from perfect grammar to the 
backwoods vernacular of Alabama. 

When they first meet, Will gives a 
ride to a hitchhiking T.J. and the 
young black preacher is greatly 
relieved to find out that Will works 
for a Christian organization. 

"Then you a Christian," he 
said. He said it like a pleasant 
announcement, laughing softly 
as he spoke. 

"I try to be," I said, 
"Sometimes, I think I don't do 
so hot." 

"Jesus done the hot part," he 
said, laughing louder now. "We 
got the cool part. He done did 
the hot part. We just sort of 
follow along. And try not to 

As the friendship deepens, T.J. 
becomes both Will's conscience and 
his spiritual director. Wondrous 
truths, painful truths come out of his 
mouth, and one wonders, since these 
are remembered conversations, how 
much is Will and how much is T.J. 

When they quarrel about the 
usefulness of black preachers in the 
Movement, T.J. is harsh on his 
evaluation and Will becomes upset; 
T.J. explains: "But what I'm telling 
you is that as I read the Book, 
Brother Jesus is asking us to give up 
power, not get more." 

T.J. saw both blacks and whites 
with painful clarity and he was not 
any more merciful to liberals than he 
was to segregationists. The memoir 
unfolds with many profound ex- 
changes between the two men, with 
vignettes of some other memorable 
characters, like the beloved Clarence 
and Jordan of Koinonia, (with 

several good memories of courageous 
Episcopal priests), all the time 
reminding the reader of the dangers 
and adventures black and white 
Christians faced together in the 
meanness, darkness and exhaustion 
of those days. 

And it moves inexorably to the 
winding down, the unravelling of the 
Movement where so many had found 
a home. And to the parting of the two 

Will Campbell is a powerful 
writer, a poet of a novelist. Strong, 
Southern, evocative, redolent with 
symbolism and spirituality, his book 
cannot be ignored and cannot be 
read only once. I find myself going 
back to it again and again for the in- 
sights of this man who understands 
the radicalism of the gospel. 

Did I forget to tell you he is also 
very funny? 

There is a marvellous conclusion 
when he tolls the bell for the now 
dead Jackson, his incandescent goat, 
and talks about his love of country 
and his patriotist. 

"But my patriotism is not a virtue. 
It is my sin. It is something of which 
I repent, not something I celebrate." 
And as he refers to the laments the 
tolling proclaims, he continues: "It is 
to confess the ideas of racial and sex- 
ual supremacy which continue to 
dominate this land, the roll of 
generations of slaves." 

This is a superb accounting of an 
era by an iconoclastic Christian and 
classical Southern liberal. I hope you 
will savor its truths and go on to his 
other masterpieces, Brother to a 
Dragonfly and Glad River. 


By W. Paul Jones. Nashville: The 
Upper Room. 1986. 150 pages. 

The third book which excited and 
delighted me the past few months is a 
very different kind of book, a diary 
kept at a Trappist Monastery by the 
Protestant theologian, W. Paul 
Jones. Jones is a seminary professor 
of Philosophical Theology and 
Director of Doctoral Studies at St. 
Paul School of Theology, Kansas Ci- 

This father of five children is also a 
social activist who has chosen to live 


Page 12 

May 1987 

and more books 

in the inner city. Despite the fact that 
he trains persons to be ministers he 
realized a few years ago that "my 
relation to God was inexcusably 
undeveloped, ill-practiced, ignorant- 
ly narrow, and laced with a strange 
and suspect resistance to intimacy." 

He decides to enter a Trappist 
monastery for the summer and he 
keeps a diary. He confesses, on May 
31, as he travels to Colorado: "I have 
never experienced God, not really. I 
am embarrassed by piety; I am ill at 
ease with those who thrive on God 
talk; I have no awareness of what 
one might mean by the presence of 

And on September 3 he writes: 
"The real province on the river's far 
side is the craving soul ... My 
monastic experience brought no cer- 
tainty one way or another." 

But in between, in this fine, 
thoughtful diary of a spiritual 
journey, the reader finds verdant 
meadows, living waters, and 
snowcapped peaks. None of it is a 
desert. I found it a most satisfying 
book. Midway, a marvellous 
breakthrough is recorded: 

As I communed, in the midst 
of the petition I felt myself 
released to pray. Words tumbl- 
ed silently out — biblical, 
liturgical words and names and 
phrases: "Thou who hast the 
world in you hand, who in this 
moment has come as compa- 
nion, I thank you without ade- 
quate praise to tell you — thank 
you for ..." And words flowed 
— friends, mountain, Christ, 
streams, cities, mistakes, crav- 
ing, on and on. But most impor- 
tant, I knew this to be the 
"sign." Nothing huge, nothing 
shattering. Just a quiet knowing 
beyond knowledge that I was on 
the other side. No "if," or 
"perhaps," or "how." I was do- 
ing it; no, it was being done. 
The blockage, the resistance, 
the scars of false and sentimen- 
tal and possessive and folksy 
piety, it no longer mattered. In 
fact, some of that very language 
flowed with a smile on my face. 
"Praise the Lord" It's okay, as 
long as I keep chuckling. 
Throughout, he keeps a faithful 
and loving eye on the small monastic 
community and learns, by being with 
the brothers, of his deep love of earth 
in the continuous labor he chooses to 
do daily; in his moments of spiritual 

ecstasy, in his studies and conclu- 
sions during his solitary walks, he 
searches his soul. His friends from 
the other side, the world, remind him 
of where he is to return. He confesses 
his commitment to the inner city, 
"the plight of this country, which 
gives me agony without respite." 

This is a painfully honest spiritual 
journey, and it must be read in 
honesty. I recommend it to all those 
who are attracted to profound, not 
superficial, spirituality. 

The following books I review in 
brief summaries. Some of you may 
find them useful, others may not. 

Let's start with something priests 
especially may find useful as they 
prepare sermons. 


a treasury of religious humor. By 
William H. Willimon. Nashville: 
Abington Press. 156 pages. $12.95. 

Don't let the subtitle deter you. 
Neither the "humor" nor the 
"religious" is too obvious; this is a 
subtly funny book spanning the in- 
tellectualized satires of Peter 
DeVries to the vulgarity of Lewis 

William Willimon, minister to the 
University at Duke and professor of 
the practice of Christian Ministry, is 
known for his regular submissions to 
The Christian Century. 

The book includes excerpts from 
Thornton Wilder's Heaven is my 
Destination, from Sinclair Lewis's 
Elmer Gantry and from Mark 
Twain's The Innocents Abroad. 

The least funny, to this reviewer, 
is H.L. Mencken; the funniest, 
because of the fun it pokes on the 
contemporary scene, is Willimon 's 
own contribution. 

And then, there is Martin Marty's 
"Fundies in their Undies." Lest you 
think the fun is poked only at 
evangelicals and other assorted 
religious nonsense — such as 
Marabel Morgan's "The Total 
Woman" — read Peter DeVries' 
pointed satire against the liberal 

The books following are all in the 
category of spirituality. 


By Bruce Larson. Waco. Word 
Books. 157 pages. 

This is made up of 10 messages by 
prominent Christians when the 
Presbyterians came together for their 
largest gathering in The Presbyterian 
Congress on Renewal. Separated 
since the Civil War, the two great 
Presbyterian bodies were reunited in 
January 1985. Ten short sermons of 
exhortation on renewal. Easy to read 
with helpful stories to illustrate the 
preacher's theme. 


By Evelyn Underhill. San Francisco. 
235 pages. $10.95. 

This is "a new edition of a well- 
loved classic," and if you like Evelyn 
Underhill, one of the fine 
acknowledged writers of spirituality 
and mysticism in the 20th century, 
you will like this book. 

She was a cultured, English upper- 
class lady who read the mystics and 
wrote her best known work 
Mysticism in 191 1 . 

In this book, written in the 20s, 
she tries to make the connection bet- 
ween spirituality and social action. 
Somehow, I failed to be moved by 
the connection as expounded by her. 
Others, much closer to spirituality 
and mysticism, would not fail to get 
it, I am sure. 

With a fine Foreword by the Very 
Reverend Alan Jones. 


Meditations on justice and peace. By 
John Carmody. Nashville. The Up- 
per Room. 163 pages. $6.95. 

The meditations are based on 
readings from the New Testament 
and carry in them Carmody 's own 
compassion as a man committed to 
peace with justice. The thirty 
meditations can be used for discus- 
sion groups or personal reading. 

Very readable, Scripturally sound, 
the meditations are recommended to 
those who try to make the connection 
between the gospel and civil religion; 
between prayer and action; between 
Wall Street and discipleship; bet- 
ween hope and nuclear war, and so 

It contains a fine annotated 
bibliography. Each chapter con- 
cludes with discussion questions. 
Strongly recommended. 

The next two books I call spiritual 
how-to books, and though they don't 
appeal to me, I am sure they may be 
of benefit to others. 


By Marilyn Morgan Helleberg. 
Nashville. Abington Press. 1986. Ill 
pages. $6.95. 

This is subtitled "Praying with the 
Bible," and it does just that with 
many biblical passages and 
references. Helleberg gives many 
personal anecdotes and examples. 
She leads prayer retreats in 


By Ellis Morrison. Nashville. Ab- 
ington Press. 109 pages. $6.95. 

I liked this book least of all, but 
then I haven't gone through a 
divorce. This former Baptist pastor 
gives an account of the end of love for 
his wife and his subsequent anger, 
rejection and healing. It has a for- 
ward by Keith Miller and may be 
helpful to those who have suffered 
the bewildering pain of a divorce. 

The next two books I'll pass on to 
the Diocesan Resource Center for 

The Workbook on Becoming 

By Maxie Dunnam. Nashville. The 
Upper Room. 1986. 173 pages. 

Just what it says it is, this 
workbook takes the Christians hour 
by hour, day by day on spiritual ex- 
ercises of experiencing the presence 
of Christ. 

For use with groups in weekly 
meetings. Very interesting; it may be 
just what your group needs. 


based on the Common Lectionary 
Year A. 

By Jim and Doris Morentz. 
Nashville. Abington Press. 109 
pages. $6.95. 

A wonderful little book of sermons 
for children, written by a wise couple 
who understand children. Strongly 
recommended. If you are stumped 
about teaching the Bible to little 
ones, here is good help for you. It 
covers the church year. 

All these books may be ordered from: 
Education/Liturgy Resources 
St. Stephen 's Church 
140 College Street 
Oxford, N.C. 27565 


Page 13 

May 1987 

The church in the world 

Networks of peace and family 
look at world problems together 

Last October, in my interview with 
Presiding Bishop Browning, I asked 
him for his suggestions for diocesan 
papers. He emphasized his strong in- 
terest in the Anglican Communion. 
Dozens of good articles come across 
my desk each month, and I have 
decided to include some of the most 
interesting for your information. The 
Anglican Consultative Council met 
in Singapore in April, in one of the 
many conclaves to prepare for 
Lambeth '88. The editor 

Diocesan Press Service 
SINGAPORE - April 30— Two 
world-wide grassroots Anglican mis- 
sion systems — the International 
Network on Family and Community 
and the Peace and Justice Network 
— met here April 21-24 prior to the 
seventh meeting of the Anglican 
Consultative Council (ACC), the 
body which brought them into being. 

Working independently of each 
other except for one joint session with 
ACC staff, the two networks came 
up with remarkably similar 
assessments of some of the world's 
major problems. 

Both saw international debt as 
having disastrously crippling effects 
upon all third world nations and 
morally indefensible consequences in 
Western first world nations. In par- 
ticular, the Peace and Justice Net- 
work found a major world crisis in 
what they termed "the inability of 
governments to cope" with his situa- 

Both saw the arms race and in- 
creasing militarism around the world 
not only in terms of violence and 
potential holocaust but also as drain- 
ing off resources which could other- 
wise be used to raise the standard of 
living for the two thirds of the 
world's population which struggles 
just to remain alive. 

Both decried governmental deci- 
sions on land and natural resource 
usage that benefit foreign investors 
rather than local people and transna- 
tional companies that answer to no 
political authorities and themselves 
wield enormous power over the lives 

and property of people and com- 

Both saw the increasing number of 
refugees throughout the world as 
destablizing and destroying com- 
munities and families and creating a 
multitude of complex problems. 

A major agenda item for the Peace 
and Justice Network was considera- 
tion of the problems of the churches 
of Southern Africa. These were 
represented by Emma Mashinini of 
South Africa, director of the Chur- 
ch's provincial Department of 
Justice and Reconciliation, and 
Bishop Ralph Peter Hatendi of Zim- 

Mashinini recounted stories of 
hardship, unemployment and 
upheaval caused by the increasingly 
oppressive government policy of 
apartheid, particularly the cases of 
25,000 detainees, about 40 percent of 
whom are children, according to 
Church sources. She called on the in- 
ternational community "not to 
believe propaganda about black-on- 
black violence," but to understand 
the root causes of violence in her 
country, which results from the 
government's "divide and rule" 
policy. "No one ever says anything 
about white-on- white violence," she 
said, pointing to the strife in Nor- 
thern Ireland and to the recent 
Falkand Islands war. 

Mashinini also asked the world 
community to call for international 
sanctions against the South African 
government and disinvestment by 
churches in companies doing 
business in South Africa. 

Hatendi noted that the frontline 
states (those bordering South Africa) 
are already feeling the pinch of sanc- 
tions but said the majority there are 
willing to live with that situation to 
end apartheid. "The call from Christ 
himself is that we may be one," 
Hatendi said. "We in the frontline 
states believe that we are one with 
South Africa. We are not free and in- 
dependent unless South Africa is free 
and independent." 

The network subsequently endors- 
ed a series of recommendations to the 

ACC, asking that body to call for an 
"internationally coordinated cam- 
paign of comprehensive and man- 
datory sanctions against South 
Africa;" to ask its member Churches 
to disinvest from all institutions 
which "have a financial stake in 
South Africa," particularly directing 
this demand to the Church of 
England (the Episcopal Church 
already has divested itself completely 
of such holdings); to call on business 
and financial institutions around the 
world to "disinvest and disengage" 
from the South African economy; to 
express its solidarity with the 
frontline states and call on the inter- 
national community to offer support 
to them; to call for the implementa- 
tion of UN Resolution 435 regarding 
South Africa's illegal occupation of 
Namibia; and to call for the release 
of Nelson Mandela and all political 
prisoners and detainees in South 

Then, directing its attention to 
another of the world's trouble spots, 
the Middle East, the network en- 
dorsed a series of recommendations 
on the Palestine/Israel situation 
drafted by the Rev. Canon Na'em 
Ateek, network member from 

In these, the network affirms the 
existence of the State of Israel and its 
right to recognize and secure borders 
and calls for human rights for all 
within those borders. At the same 
time it "rejects fundamentalist inter- 
pretation of Holy Scriptures" as 
detrimental to peace and justice and 
damaging to Jews, Christians and 
Muslims living in Israel. 

Calling attention to injustices done 
to Palestinians in consequence of the 
creation for self determination, in- 
cluding establishment of their own 
state in Palestine. 

The network declared its support 
for the convening of an international 
conference on the Palestine/Israel 
matter under the auspices of the UN, 
to which all parties of the conflict 
should be invited, including the 
Palestine Liberation Organization. 

The Peace and Justice Network 
was established by the ACC at its 
1984 meeting and has been gathering 
occasionally over the past three 
years. Chaired by the Rev. Charles 
Cesaretti, deputy for Anglican affairs 
of the Episcopal Church, the net- 
work includes, in addition to those 
mentioned above, members from 
Kenya, England, Barbados, 
Scotland, Sudan, Japan, Ceylon, the 
Philippines, New Zealand, Tan- 
zania, Nigeria, Brazil, Madagascar, 
Ireland, the Solomon Islands, 
Canada, Wales, Peru and Australia. 

Each has established a network of 
peace and justice workers within his 
or her province. The Rev. Stephen 
Commins of Los Angeles also was an 
invited observer and participant at 
this meeting. Commins is director of 
the Development Institute of the 
African Studies Center at the Univer- 
sity of California at Los Angeles. He 
has put together a network of persons 
working in development around the 
world, along with a proposal to this 
ACC meeting to endorse the linkage 
as an official network of the ACC. 

The Family Community Network 
grew out of an International Project 
on Family and Community, also 
authorized by ACC-6 in 1984, 
because of concerns about families 
raised by the delegates to that 
meeting from most of the Commu- 
nion's provinces. The project's goal 
was to define for the ACC and for the 
1988 Lambeth Conference the 
theological issues concerning the 
family as a backdrop to an explora- 
tion of how the Church should 
minister to families in rapidly chang- 
ing environments across the world. 

Coordinated by the Mission of St. 
James and St. John in Melbourne, 
Australia, the project focused on ex- 
isting family ministries in six parts of 
the Communion. Consultancies were 
conducted with these ministries over 
the past two years on the Partners in 
Mission model, bringing together 
visiting and local consultants. 
Altogether, some 3,000 people were 
involved in the project. 
(continued on page 18) 


Page 14 

May 1987 

South Africa center rallies behind homeless 

Diocesan Press Service 

NEW YORK - (April 30)— WhUe 
South Africa may come and go from 
America's headlines, that country's 
government remains unswerving in 
its effort to squelch the development 
of even the poorest of blacks. In a re- 
cent example, a church institute is at 
the center of an approaching chur- 
ch/ state showdown over the right of 
the church to help squatters. 

The Wilgespruit Fellowship Cen- 
tre, near Roodepoort in Transvaal, is 
an ecumenical conference center us- 
ed to train citizens for leadership and 
advocacy under the inequities of 
apartheid. The center has been asked 
by the Roodepoort City Council to 
evict squatters who are residing in 
temporary housing on the center pro- 
perty and to destroy their shelters. 

In July 1985, staff at the center 
observed that families had begun to 
assemble sheet-plastic shelters on the 
periphery of the grounds. "These 
people had been displaced by the 
construction of a shopping mall and 
some residential complexes on farms 
where they lived and were laborers, " 
said the Rev. Dale St. John White, 
executive director of the center. 
"Each household has someone who is 
permanently employed in the region, 
but they are being denied the right to 
live near their work. Since they have 
effectively turned up on our 
doorstep, our choice has been to 
adopt them into our total program. 
The unacceptable alternative is to 
turn them in to the police. " 

The center was ordered to evict the 
squatters in a terse, one-sentence let- 
ter from the city council that con- 
cludes, "Your cooperation will be ap- 
preciated." As can be the case with 
such official correspondence, the let- 
ter is illegibly signed with no typed 
signature, which inhibits the ability 
to make inquiries. 

The center has conceded, in cor- 
respondence with government of- 
ficials, that such housing, in fact, 
violates regional housing ordinances. 
However, since no relocation was 
provided for families by the state 
agencies who formed them from 
previous housing, the center argues 
that the church has every right to 
ameliorate the situation, making 
available temporary housing and 
working toward more permanent set- 

The situation of transients in 
South Africa is kept effectively 
destabilized by the myriad acts pass- 
ed by the country's ruling Nationalist 
Party Government — and by the 
various local interpretations of those 
acts. Each time a transient family 
settles, they are re-arrested, their 
housing destroyed, and they are 
given no place to settle next. White 
said that one 62-year-old man who 
came onto center property has been 
living without accommodations for 
25 years. 

White and other center staff were 
in the U.S. recently to describe the 
work of the center to Episcopal 
Church Center staff. "We do not 
know what we will find when we 
return" White said. "The day we 
left, we could police on the 
periphery of the property, taking 
note of everything going on." He ad- 
ded wryly, "Naturally, this is all go- 
ing on during the United Nations' 
International Year of Shelter for the 

While he admits that a change in 
the statutes themselves is unlikely, 
pressure brought to bear from the 
outside could affect the interpreta- 
tion or implementation of those 
statutues. In the past, the church 
both in and out of South Africa has 
rallied to support the right of church- 
affiliated agencies such as 
Wilgespruit to conduct relief and to 
resist apartheid policies, and this 
support has often worked. 

Wilgespruit ("Willow Spring") 
Fellowship Centre itself has benefit- 
ted before from church advocacy, 
having been the target of government 
ire throughout its 39-year history. As 
a conference center, Wilgespruit has 
had to house conferees and organiza- 
tions on retreat there, often in de- 
fiance of acts forbidding blacks and 
whites to lodge in the same facilities. 

The work of the center over the 
years has been to train citizens to 
organize their own efforts to achieve 
social and economic change. Com- 
munities which can be taught to use 
labor unions to found a credit union, 
for instance, could be equipped one 
day to establish a bank, providing an 
alternative economic facility for 
disadvantaged residents. Another 
emphasis is called "urbanization": 
programs which teach rural or 
homeland blacks skills for living in 
urban centers, closer to means of 

production and economic resources. 

Great emphasis is placed at 
Wilgespruit on the training of leader- 
ship for the future. One such pro- 
gram the staff hopes to begin this 
summer is the Ubuntu Social 
Development Institute, an inten- 
sive, six-month residential program 
with a heavy emphasis on self- 
initiated field projects. The strategy 
of the institute is to accept only in- 
dividuals currently working with an 
agency and supported by their com- 
munities; the registrants must then 
sign a commitment to return to their 
agencies upon completion of their 
training. The clear concern at 
Wilgespruit is that South African 
citizens begin to acquire for 
themselves the roles as agents of 
economic and social justice, in the 
face of a government which locks out 
universal political participation. 

The center is supported en- 
thusiastically by the Anglican 
Church in South Africa, and about 
half of its board of directors are 
Anglican representatives. The recent 
passage of the Fund Raising Act for- 
bids the center from soliciting sup- 
port from agencies outside of the 
country. In addition, visas for 
foreigners who are working with or 
simply visiting church-related pro- 
grams in South Africa are being 
refused in what appears to be a con- 
sistent pattern, even though such ac- 
tivity is not presently illegal. 

For information regarding the 
Wilgespruit Centre work, contact the 
Overseas Development Office, 
Episcopal Church Center, 815 Se- 
cond Avenue, New York, NY 10017; 
phone: (212) 867-8400 or (800) 334- 

Africa peace tour visits Fayetteville 

Four members of the Africa Peace 
Tour spoke with a group at St. Paul's 
in-the-Pines, Fayetteville, May 1. 
The visitors were: Malkia M'Buzi of 
the American Friends Service Com- 
mittee, author of published works of 
poetry and a contributor to journals 
and anthologies; Zahara Ramadane, 
a native of Western Sahara, who 
lives and works in a refugee camp 
with a group similar to the Red 
Cross; Bill Rau, Education Projects 
Coordinator for Bread for the World, 
author of several books about Africa; 
Teresa Smith, director of the 
Western Sahara Campaign USA 
which monitors human rights and 
humanitarian concerns in Northwest 
Africa, currently working on a 
research project for the Study of 
Human Rights, Columbia Universi- 

With a map of Africa as a focus the 
visitors brought us up to date on the 
changes in African countries since 
the World War from colonization to 
self determination. They were very 
articulate about the ways in which 
American policy and military in- 
volvement in African countries have 
hindered these countries' self deter- 

mination, in much the same ways 
that similiar American actions in 
Central America have interfered in 
self determination of those countries. 
They spoke about the hunger and 
poverty which have resulted from our 
policies, and how these are much 
more problematical than recent 
famines have been. African nations 
not divided by military action and 
civil war have developed and become 
self-sufficient food wise plus having 
surpluses for export. 

They emphasized the importance 
of support for sanctions against 
South Africa and other violators of 
human rights. 

The Peace Committee believes 
that informed Americans can make a 
difference. Our visitors gave us con- 
crete ideas of ways we can strengthen 
the peace and human rights efforts at 
the grass roots level via organizations 
and education. 

The tour was sponsored by the 
American Friends Service Commit- 
tee, Bread for the World, Church 
Women United, Mary knoll Mis- 
sioners, Oxfam, African Faith and 
Justice Network, the Memmonite 
Central Committee and others. 


Page 15 

May 1987 

farmer-to-farmer seed distribution 

A witness to local partnership 

Guest Editorial 
Executive Director 
Church World Service 

There is no more vivid and moving 
witness to the crisis in agriculture in 
the United States than the words of 
farmers themselves. Unfortunately, 
the reaction of state agriculture of- 
ficials to the distribution of seed corn 
by Church World Service in North 
Carolina gives another kind of 
witness to the obstacles farmers must 

Instead of assisting us to make the 
distribution more effective, or ex- 
pressing concerns about seed labels 
at an earlier opportunity, state of- 
ficials chose to criticize us after 
distribution had begun. They thus 
created confusion, denigrated the ef- 
forts of hundreds of volunteers and 
charged that Church World Service 
had put farmers at risk. 

Since these officials chose to make 
their charges through public media 
and have not presented their con- 
cerns directly to Church World Ser- 
vice, I believe the public has a right 
to know the position of Church 
World Service. 

I have received many letters from 
farmers in the southeast expressing 
appreciation for the seed corn. These 
farmers write of an uncertain future, 
of a day-to-day struggle to hold onto 
their land, that their very existence 
hangs in the balance. 

Proud, independent men and 
women write they may be forced to 
"give up" because they cannot make 
a living on the farm. Others speak 
wistfully of the day when they may 
get back on their feet. 

One said, "Thank you for 12 bags 
of seed corn. I could not have 
planted corn this month without your 
aid. Thank you from the bottom of 
my heart. I will see you in heaven." 

The controversy in the Carolinas is 
all the more confounding because 
Church World Service has heard this 
suffering and has responded to it. In- 
deed, the more we have responded 
the more criticism we have received 
from the North Carolina Agriculture 
Department, the State Agricultural 
Extension Service and the Federal 
Crop Insurance Corporation for our 

We have coordinated hay 
shipments, provided corn, sorghum, 
peanut and vegetable seeds, 
emergency cash grants and, in one 
area, clothing for school children. 

Church World Service is not staff- 
ed by naive "do-gooders" who con- 
fuse good will and sentiment with 
hard reality, as some condescending 
remarks by North Carolina 
agriculture officials imply. Ex- 
perience in emergency relief and 
long-term development both inside 
and outside the United States ever 
since WW II requires us to analyze 
complex issues and to function daily 
in difficult circumstances. 

To assist desperate farmers we 
were offered a $6 million donation of 
perfectly good seed that would grow 
in the Southeast, if we would honor 
the donor's request for anonymity. 
We also received an anonymous 
donation to underwrite transporta- 
tion costs. 

Variety labels on each seed bag 
would have identified the donor. In 
lieu of variety labels, farmers were 
given information on pedigree, 
disease resistance and maturation 
time to assist in planting. Both the 
farmers and Church World Service 
recognized this gift was a stop-gap ef- 
fort. But we also believed the farmers 
had a right to make their own deci- 
sion regarding the risks they are will- 
ing to take. 

In such dire circumstances we 
decided to trust in the wisdom and 
skill of the farmers to make good use 
of the seeds. We distributed the seed 
under these conditions because it 
made the difference between some 
farmers having seed to plant this spr- 
ing, or none at all. 

The issue is not what 
Church World Service did, or 
did not do. It is not even an 
issue off variety labels on seed 
bags. The heart off the issue is 
what is being done to help 
family farmers to survive and 
continue to produce on their 

The farm crisis is complex and the 
causes of this suffering require long- 
term attention to agricultural policies 
in this country and worldwide. The 
Southeastern drought merely 
precipitated suffering that has its 
roots in an agricultural system that, 
at best, is unresponsive to family 
farm operators. The criticism of seed 
corn distributed by Church World 
Service is misdirected. At the heart of 
the issue is the fact that hundreds of 
small farmers face economic hard- 
ship with little or no help from 
federal and state programs. 

Many of the farmers we worked 
with faced the prospect of no plan- 
ting this spring. They were strapped 
for cash, could buy no seed, were 
unable to secure credit and, in some 
cases, were facing the loss of their 

Before proceeding in North 
Carolina, however, we contacted 
agriculture officials and discussed 
our planned response. At that time 
officials raised no objections and 
made helpful suggestions about how 
we might identify farmers to receive 
the seeds. 

The conditions of the gift and the 
magnitude of distribution were clear 
from the outset. These points were 
made in news releases and public 
statements as well as in private con- 

Yet one state official is quoted in a 
newspaper article that he never ex- 
pected more than 2,000 bags of seed 
to be distributed. 

The nature of the seed was ex- 
plained. It was surplus seed certified 
for at least 80% germination, though 
90% germination was expected. 
Subsequent independent tests and 
the North Carolina Department of 
Agriculture have verified this ger- 
mination rate in the Carolinas. 

One farmer told us, "You give me 
seeds, God gives me a little rain, and 
I'll harvest a crop. I take that risk 
every year." 

Another said, "I plant generic seed 
every year and get better than 90% 
yield. This is no different." 

It is unfortunate that Carolina of- 
ficials have left the impression that 
Church World Service has placed 
farmers in jeopardy by providing 
seed that is of poor quality. That is 
simply not true. 

It is unfortunate that 
Carolina officials have left the 
impression that Church World 
Service has placed farmers in 
jeopardy by providing seed 
that is of poor quality. That is 
simply not true. 

After conversations and assistance 
from Clemson University's Exten- 
sion Service, three groups, the Rural 
Advancement Fund, the United 
Farmers Organization and the 
Federation of Southern 

Cooperatives, conducted an exten- 
sive assessment survey. 

In the Carolinas alone, nearly 
3,500 farmers who planted corn 
regularly and could use this seed 
were identified. 

Our program has been handled 
with sensitivity to local needs and the 
local economy. Priority was given to 
the smallest of family farm operators 
who would have been unable to plant 
any corn without our assistance. 
Assessments were carried out by 
grassroots organizations, eliminating 
layers of bureaucratic entanglement. 
Distribution was handled by local 
organizations through a voluntary ef- 
fort representing the best spirit of 
neighbor-to-neighbor cooperation. 
The seed was given for the personal 
use of the farmers who signed a state- 
ment pledging not to sell the seed. 

One of our primary considerations 
was to focus attention on the needs of 
these forgotten farmers. We regret 
only that controversy has marred this 
remarkable humanitarian effort. 

The issue is not what Church 
World Service did, or did not do. It is 
not even an issue of variety labels on 
seed bags. The heart of the issue is 
what is being done to help family 
farmers to survive and continue to 
produce on their land. 

In the face of official neglect, 
farmers have given, through their 
work on this seed shipment, yet 
another moving and vivid witness to 
their own perseverance, dedication 
and compassionate spirit. That 
witness must be recognized and then- 
contribution to the quality of this na- 
tion's life must be preserved. 


Pog« 16 

May 1987 

National peace panel visits Nicaragua 

Diocesan Press Service 

The Episcopal Church 's 
Standing Commission on Peace met 
in Managua, Nicaragua, March 3-5. 
The following are excerpts from a 
report to his parish by the Rev. 
Nathaniel Pierce, rector of All Saints 
Church, Brookline, Mass., who 
chairs the Commission. The other 
members are: the Rt. Rev. Maurice 
M. Benitez, Diocese of Texas; the 
Rt. Rev. Wesley Frensdorff, Diocese 
of Arizona; the Rt. Rev. John T. 
Walker, Diocese of Washington; the 
Rev. Jane Garrett, Diocese of Ver- 
mont; the Rev. George F. Regas, 
Diocese of Los Angeles; Joanne 
Maynard, Diocese of Montana; the 
Hon. Hugh R. Jones, Diocese of 
Central New York; Dr. Allan M. 
Parrent, Diocese of Virginia; 
Lawrence S. Poston, Vice Chairman, 
Diocese of Chicago; Lee Davis 
Thames, Secretary, Diocese of 
Mississippi and Thelma Wilson, 
Diocese of Nicaragua . 

Our task was clearly defined at the 
outset: we went to Nicaragua as the 
Standing Commission on Peace for 
the Episcopal Church. In ec- 
clesiastical terms, we were seeking to 
learn more about a civil war. There 
are some Episcopalians (such as Vice 
President George Bush, Secretary of 
Defense Caspar Weinberger, Rear 
Admiral John Poindexter or Lt. Col. 
Oliver North — all of whom are 
members of our Church) who sup- 
port our government's efforts. 

For what we must remember as we 
seek to understand the situation is 
the fact that the Episcopal Church in 
Nicaragua is a part of our church 
community, as much as the Diocese 
of Vermont or the Diocese of Maine. 
Thus, when we speak of the contra 
war supported by our government, 
we are speaking of a war prosecuted 
against another country, Nicaragua, 
which includes a diocese of our own 

I can think of no more important 
task for the Standing Commission on 
Peace for the Episcopal Church to 
address than that situation in which 
Episcopalian is killing Episcopalian. 
And that, in a nutshell, is the situa- 
tion we are dealing with in 

Consequently, we were not there 
to attempt a definitive statement on 
the situation. Rather, we had gone to 

Nicaragua as the Commission on 
Peace to seek ways in which the 
Episcopal Church might bring heal- 
ing to a land torn by conflict initiated 
by our own government and paid for 
by our own taxes. 

The membership of the Standing 
Commission on Peace is drawn from 
all over the Episcopal Church. One 
member, Thelma Wilson, is an ac- 
tive lay woman in the Episcopal 
Diocese of Nicaragua. At our first 
meeting she invited the Commission 
to visit her diocese; we were, after all 
the Peace Commission, and the 
United States Government was sup- 
porting a war in her own country. 
Our initial response was affirmative, 
and the trip was tentatively schedul- 
ed. The decision was reviewed at the 
November meeting of the Standing 
Commission on Peace, as questions 
about available funding and respon- 
sible stewardship had arisen. The 
earlier decision to go to Managua 
was affirmed. 

We set aside Monday and Friday 
as travel days; that was a wise deci- 
sion, as it really does take most of the 
day to get to Nicaragua. On the 
plane to Managua, we met a delega- 
tion of 15 Methodist clergy who, 
along with their bishop, had decided 
to spend the first week of Lent learn- 
ing more about the situation in 
Nicaragua. Later we would learn 
that several church groups come to 
Nicaragua each week and that the 
Nicaraguan people credit the care 
and concern of American church 
people with preventing a full scale in- 
vasion by American troops. 

We stayed at the Inter Continental 
Hotel in Managua, a structure which 
survived the 1972 earthquake. An 
open field in front of the hotel 
reminded us that other buildings had 
not fared quite so well. We spent our 
time reflecting together on what we 
had heard and seen as we visited the 

Comite Nacional de Derechos 
Humanos - (National Human Rights 
Committee) founded before the 
re volution - now in opposition to the 

Commission Nicarguense Para La 
Promociaon Y Proteccion de los 
Derechos - (Nicaraguan Commission 
for the Promotion and Protection of 
Human Rights) founded after the 
revolution - pro government; 

SERPAJ - Servicio de Paz y 
Justicia - founded by Nobel Peace 
Prize recipient, Adolfo Perez Es- 
quivel; the Nicaragua chapter has of- 
fices in the Episcopal Diocesan 

Barricada - the oldest newspaper, 
which was closed down by the 
government in August, 1986; their 
offices still operate; very much on the 

El Nuevo Diario - founded after 
the revolution, when the Chamorro 
family (owners of La Prensa) had a 
split in opinions - their original policy 
was middle of the road - they are now 
very much on the left; 

Stephen Kinzer, a reporter for the 
New York Times who has lived in 
Nicaragua for ten years; 

The Rt. Rev. Sturdie Downs, 
Episcopal Bishop of Nicaragua, and 
members of his staff; 

A representative of Msgr. Miquel 
Obando y Bravo, Roman Catholic 

The People's Church - committed 
to "liberation theology", this group 
has developed house churches among 
the poor and supports the revolution; 
the Roman Catholic hierarchy is very 
critical of them; 

Carlos Nunez Tellez - Commander 
of the Revolution and Chairman of 
the Council of State; generally 
regarded as Commandante Ortega's 
chief of staff and key member of the 
Sandinista National Liberation 

We had planned to meet with an 
official at the Embassy of the United 
States. When we arrived for our ap- 
pointment, we were told that there 
had been an unfortunate mix-up; 
they had us scheduled for a meeting 
on Monday, March 9, not on Tues- 
day, March 3. We accepted this ex- 
planation at face value until we later 
learned that other church groups had 
experienced a similar mix-up on their 
appointments. We concluded that 
embassy personnel had grown tired 
of trying to answer the same embar- 
rassing questions. 

The time with Kinzer had not been 
planned, but came about through 
Bishop John Walker of the Diocese 
of Washington, who had been given 
his name before he left for this trip. 
Our two-hour conversation with 
Kinzer proved to be most in- 
formative, since he had lived in 
Nicaragua for ten years and had 
known members of the Somoza fami- 

ly before the revolution. He underlin- 
ed what we were told last November: 
the situation is very complicated and 
is not easily described through such 
code words as "Marxist govern- 

Perhaps Kinzer 's most telling 
observation was to the effect that the 
United States Government is pursu- 
ing a policy that is not only immoral, 
but also a policy that is clearly not 
working. When we heard reports 
that the contra war has left 30,000 
dead since 1981 and left 8,000 
children as orphans, we had some 
sense of the human suffering which 
has been inflicted on this small coun- 

It would require far more space 
than is available here to recount all of 
what I learned on this journey. As 
you can see from the listing above, 
we did try to speak with people from 
varying perspectives and therefore 
avoid the danger that we would hear 
only what we wanted to hear. I can't 
be sure that we were entirely suc- 
cessful in this regard, but that com- 
mitment did undergird our efforts. 

I can, however, make three 
definitive statements which I know 
from my own experience to be true: 

1. I could find no one who felt that 
conditions under the Somoza regime 
were better than what people are ex- 
periencing under the Sandinistas. 
Clearly, the poor are better off today 
than they were ten years ago, and the 
government continues to place a high 
priority on dealing with problems of 
housing, hunger and illiteracy. 

2. I could find no one who sup- 
ported the war of the contras. 

3. The present leadership of the 
Nicaraguan government is intensely 
patriotic. As one person said, "This 
is not a Marxist revolution, it is a 
Nicaraguan revolution run by 
Nicaraguans. " 

I returned to the United States 
with a keen awareness that we are 
not receiving a clear picture of the 
situation in Nicaragua from our own 
press. On several occasions, we were 
told of the importance of visiting 
church groups who then returned to 
the U.S. to give a first-hand report 
on what had been seen and heard. 

We attended Ash Wednesday ser- 
vices on March 4 at St. Francis 
Episcopal Church in Managua. It 
was a special occasion for many 
reasons. was so moving to 

celebrate Ash Wednesday liturgy in a 
place where our corporate sin was so 
evident and so shameful. 


Page 17 

May 1987 

A new effort from the 
department of mission 

The post-convention issue of Cross 
Current carried a long statement by 
Bishop Sanders and the Department 
of Mission on the "Theology and 
Strategy of Mission. " (If you have 
missed that issue, please, let us know 
by calling 792-7127). The Depart- 
ment of Mission has begun to 
organize to carry out this program. A 
report by the Rev. Jim Boyd, chair- 
man, follows. 

Bishop Sanders has appointed the 
members of the Department of Mis- 
sion; they will meet on August 21 
with the Rev. Ted McEachern, a 
consultant in the area of mission and 
development. He will make a presen- 
tation to the members as they launch 
into their new work. 

In the Fayetteville area, the seven 
Episcopal parishes, along with the 
congregation at Fort Bragg, have 
agreed to a joint approach to the 
study of mission needs and op- 
portunities in that community. 
(Please, see April issue, p. 14). The 
Rev. Ted McEachern from the 
Association for Christian Training 
and Service will serve as the consul- 
tant for this process which is schedul- 
ed to begin in August and be com- 
pleted by November 22. The hope is 
that from this study a strategy will be 
developed for strengthening the 
presence of the Episcopal Church in 
the Fayetteville area, through its in- 
dividual congregations, through joint 
ministry efforts and through new 

The congregations in Wilmington 
have come together to form an 
Episcopal Planning and Develop- 
ment Committee for their area. Im- 
mediate consideration is being given 
to support existing parishes and 
ministries and the exploration of the 
possibility of establishing a new con- 
gregation in Hampstead. They an- 
ticipate that they will embark into 
their mission and ministry study in 

Continuing support is being given 
to the parishes in the northeast area 
of the diocese as the Coalition 16 con- 
gregations move. toward new 
geographical arrangements of sup- 
port for worship, education and ser- 
vice. This will continue to be a high 

priority for the diocese and the 
Department of Ministry through this 
time of transition for the Coalition. 
(Please, see announcement on p. 2 
concerning the Beaufort County 

At the May Executive Council 
Bishop Sanders called this "the most 
exciting thing happening in the 
church, the genesis of some very ex- 
citing developments." 

Anglican consultative council 

(continued from page 14) 

The meeting in Singapore was the 
first time persons representing the 
consultancies gathered together. A 
major purpose was to share reports of 
the consultancies, which told of 
families dislocated by government 
housing policies in Hong Kong; 
rural-urban drift in Nairobi; chur- 
ches as centers of resistance and hope 
in the Philippines; domestic violence 
and homelessness in Canada; aliena- 
tion of Aboriginals in Australia; and 
ethnic ministry groups in white New 

Underlying all the reports seemed 
to be several pervasive problems 
which are having dramatic and 
disastrous effects on families; 
economic structures which lock 75 
percent of the world's population in- 
to massive economic deprivation; the 
dominance of men over women, 
which the network named the "sin of 
sexism;" racism, manifesting itself in 
an inequality of wealth with a resul- 
tant decimation of family life. 

"Marriages and families are often 
treated by governments solely as 
economic units, or are made subser- 
vient to political goals, or are 

neglected because of an exclusive 
focus on individuals," one report 
from the network declared. "But 

they are institutions provided by God 
for mutual fidelity, love, intimacy, 
and procreation and nurture." 

The network called on the Church 
to represent the needs of families and 
communities and to challenge the 
political process to hear and respond 
to these needs. It also affirmed the 
importance of life in community, 
recognizing that today, for many 
single or elderly persons and others, 
a community may be the substitute 
for a traditional family. 

"We need a broader vision of 
defining intimate relationships, " said 
Canadian participant Diane Mar- 
shall. "We should reclaim the idea of 
household. People are meant to live 
in community, characterized by 
faithfulness and covenant relation- 

The network meeting was chaired 
by Fanga Matalavea, UN Develop- 
ment Project Program Director for 
Samoa, who is also a member of 


Help for parents 

(continued from page 8) 

Division TEACCH 

The Division for the Treatment 
and Education of Autistic and 
Related Communications Handicap- 
ped Children (Division TEACCH) 
provides a state-wide, comprehensive 
community-based program 
dedicated to improving the 
understanding and services for 
autistic and communication han- 
dicapped children and their families. 

Division TEACCH is located in the 
Department of Psychiatry, School of 
Medicine, University of North 
Carolina at Chapel Hill. The 
regional centers are in Greenville, 
Wilmington, Chapel Hill, Charlotte 
and Asheville. 

TEACCH provides a broad range 
of services to severely handicapped 
children, adolescents, adults and 
their families. Services include 
diagnostic evaluation, individualized 
treatment, school and agency con- 
sultation, parent training and 
counseling, and facilitation of parent 
group activities. TEACCH also 
maintains an active research pro- 
gram and provides multidisciplinary 
training for professionals dealing 
with autistic children, adolescents, 
adults and their families. 

If the reader is interested in ob- 
taining further information, contact 
the author at Eastern TEACCH 
Center, Stratford Arms Apartments 
No. 30-B, 1900 S. Charles 
Boulevard, Greenville, N.C. 27858 

s-^Sv. Pontius' Puddle 





Page 18 

May 1987 

. . .more conferences 

A reminder on the Tom Downs conference 

Easter 1987 A. D. 

we still congregate darkly 
not in homes or catacombs- 
in bright glass Laodiceas; 

Time for the Christian Ed. Conference with Tom Downs is drawing close. 
Please, review information in last issue and send your registration in today. 

Make Check Payable to: St. Thomas Discr. Fund and Mail to: Lois Warner, 
Registrar, 423 Carolina Ave., Ahoskie, NC 27910. Registration Deadline: 
JUNE 10, 1987. 

Tom Downs Conference 
Department of Christian Education 
June 24 -27, 1987 




Leadership Role: Senior Warden. 

. Phone: 


Church School Teacher. 



I enclose $110 Per Person for conference centre, meals and registration 

$70 Per Person for meals and registration only 

Information on alternate housing will be sent on request or if Trinity Centre 
becomes full. 

Thomases lead silent legions 
demanding proof before defense- 
the Judas word -betray 
has not slipped from the language 
through cracks between the years. 

lost men still cast lots, 
mothers still mourn their sons 
when nails pierce grieving hearts, 

lilies of the field aren't considered — 
trampled instead by blind bunnies 

while cocks crow early on purple morns 
even louder than before 

yet some still know, proclaim 
a risen, living Lord 

Elizabeth S. Hoyt 
(Beth Hoyt, a medical doctor, lives in Cary) 


For parish secretaries and office workers — 1 

Jane Wynne, Anne H enrich and Katerina Whitley invite you to a con- 
ference at the Diocesan House on June 8, from 9:30 to 4:00 p.m. You will 
meet Bishop Sanders and the staff and get information that will be helpful in 
your work. You will also learn how to keep your mailing list and your Cross 
Current list updated. You will be treated to lunch and much appreciation. 

Al Durrance on healing mission 

In order to facilitate his request that every parish in the Diocese make the 
healing ministry available to their people, Bishop Sanders has appointed a 
new Diocesan Commission on Healing to work with those who need help. 

The first meeting of the Commission found an enthusiasm for the task. 
There will be another meeting in June to consider how we might offer a three 
level offering for the support of the ministry in the Diocese. 

We will plan a Diocesan Healing mission as soon as we can obtain a mis- 
sioner who can bring outside experience into the Diocese. We will plan Con- 
vocational teaching missions to be conducted by local leadership. We hope to 
have teams of clergy and laity who may be invited to come into the congrega- 
tions to make a presentation at that level and to assist, where requested, in 
helping to establish ritual and ceremony for use in any given space of wor- 

Christian healing is neither magic nor emotionalism. It is the effort to live 
out the commission of Jesus to preach the Kingdom of God and heal the sick. 
It is not an effort to extend life in this world for ever; but an effort to bring the 
power of God's love to bear on the needs of His children. 

It is not an effort to exclude the medical profession, but an effort to bring 
God's grace to receive not only the healing brought by the medical profession, 
but also through the other channels of love that He has committed into the 
hands of His Church. 

We will make more information available as plans progress. It would be 
very helpful to the Commission if you would let us know what you are doing 
now in this area of ministry and your own particular needs in the develop- 
ment of a healing ministry in your congregation. Please send them to 
Diocesan Healing Commission, 1219 Forest Hills Drive, Wilmington, N.C., 



JUNE 5-6, 1987 

Saint Mary's College 




(choose a 


Chock payable 

Mall to: 



Overnight - (Holt Dorm: 

air-conditioned; guests furnish 
sheets, towels and pillows) 

Spirituality of Writing 

What Do You Call a Woman 


The Future of Feminist 


Personality and Prayer 

Liturgical Dance (afternoon 


$50-registration, room, meals 
$35-registration, meals 

Saint Mary's College 

The Rev. Janet Watrous 
900 Hillsborough St. 
Raleigh, NC 27603 

May 20 ($20 is non-refundable 
administrative cost; remainder is 
refundable through May 20) 


Page 19 

May 1987 

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June /July 1987 


Vol. 101. No. 5 

Two anniversaries remembered 



"Thtft. of August (m%Qor Sdnagi Manfeo^ 
by '(hi Oom/ndndtm ini of Sir Mailer %/?gA, UK 
chrishnzd in ffemoaL., Znd call J lor cf ihencfj 
dnd of 2)dSdrnongozjyonke. i ?/i reward of fas 
Alkfull Stride*. . The c/iris&nhg of Rmka 
is Gi*. first rtosrJiJ ddni '/ss/on. of a /lor/Z^ AmwicQ^ 
Jhdi&n io ihe Church of England* 

An invitation to the diocese 

The 400th Anniversary Committee and 
the Rt. Rev. B. Sidney Sanders, Bishop of 
East Carolina, invite the diocese to a 
special celebration commemorating the 
christening of Manteo, the first recorded 
baptism/admission of a native American 
into the Church of England in the New 

The celebration will take place at Fort 
Raleigh in Manteo, on August 13, at 11:30 
a.m. The Diocese of East Carolina is in 
charge of the festivities which will take 
place out of doors and will last 30 minutes. 
You are cordially invited to attend. 

Reflections on the 40th anniversary 


Forty years ago, a speech by an 
American general turned the fate of a 
continent from doom and despair to 
hope. The General was George C. 
Marshall and the continent was a 
destroyed and demoralized Europe 
emerging like a mortally wounded 
giant from the second World War. 

In 1947, General Marshall, serving 
as secretary of State for the Truman 
administration, gave the commence- 
ment address at Harvard University 
that launched the brilliant and mer- 
ciful rebuilding of Europe known as 
the Marshall Plan. 

The giant was healed. 

The massive aid worked and the 
United States came to be known as 
merciful and generous to millions of 
Europeans who remember General 
Marshall with profound gratitude. His 
integrity, compassion, and unwaver- 
ing decency stand as shining lights in 
this, the bicentennial year of the com- 
memoration of the U.S. Constitution; 
a year when telling lies instead of 
truth is being glorified by those testify- 
ing at the Iran-Contra hearings; when 
the world hears a different message 
than that of the Marshall Plan from 

the perpertrators coming before the 
select committees — for aid that is be- 
ing used to destroy people in Central 
America, rather than to lift them up 
as the Marshall Plan did. 

Bishop and Hannah Wright en- 
trusted Cross Current with their 
cherished possession of this memento 
of their friendship with the famous 
general and his wife. Their memories 
of their honored guests are equally 
cherished. "He was a great Chris- 
tian," Bishop Wright said of the 
general; "he looked on the Marshall 
Plan as a real Christian venture that 
all Christians who have defeated 
other nations should think in terms 
of; and he also felt that it would be 
better for the economic picture of the 
whole world — that this country 
should give goods and money." 

"I think he was a great Christian, 
the greatest man I've ever known," 
the Bishop added. Bishop Wright met 
General Marshall in Lexington, Va. 
The Virginia Military Institute was the 
general's alma mater and "he was a 
devoted alumnus." Bishop Wright 
served as chaplain of VMI and as rec- 
tor of Robert E. Lee Memorial 

Taken in 1949 in Wilmington, the photo shows (from left to 
right) Mrs. Hannah Wright, General Marshall, Mrs. Katherine 
Marshall, and the Rt. Rev. Thomas H. Wright, then Bishop of 
East Carolina. The Wrights served as hosts for the Marshalls 
who had been invited to Wilmington as special guests of the 
second Azalea Festival 

Diocesan news and conferences 

Resource Center Update 

Two really good sets of audio cassettes are now available from the Resource 
Center. One set is from the Kanuga Bible Institute Conference held in 
February 1987 at Kanuga and the other one is from the National Episcopal 
Educator's Forum held in April 1987 at Estes Park, Colorado. Both will be 
good for use in a parish planning teacher training sessions. 

The Kanuga Bible Institute Conference had talks by nationally recognized 
scholars such as the Rev. Joseph Russell, Dr. Verna Dozier, the Rev. Dr. 
Minka Sprague and John Vogelsang. Some of the topics are "The Episcopal 
Approach to Scripture," "Liberation Bible Study," and "Biblical Scholarship." 

The National Episcopal Educators' Forum examined the past, present and 
future challenges facing the church and Christian education. Again this series 
of tapes has well known speakers and some of their topics are: "The 
Challenges Before Us," "Curriculum and Teacher Training," and "Using Gifts 
Instead of Training." 

A better discription of these tapes can be found in the new Resource Center 
Catalogue which, we hope, will be sent to every church in the diocese during 
the month of July. If you would like to receive one of these catalogues or bor- 
row any of the above media contact; 

Mrs. Anne Henrich, Diocesan Resource Center 
c/o St. Stephen's Episcopal Church 
200 N. James, St., P.O. Box 984 
Goldsboro, NC 27530 Phone: 734-4263 

Part-Time Field Reps Needed 

The Episcopal Radio-TV Foundation is seeking qualified and in- 
terested persons to become field sales representatives in order to increase 
the usage of video and audio software in local churches and by in- 

Field representatives would be paid on a commission basis. Contacts 
could be made through on-site visits, diocesan events, clergy con- 
ferences, diocesan papers, etc. 

The Foundation has historically distributed its resources by direct mail 
sales advertising. The field rep concept hopes to expand the use of these 
high quality resources through person-to-person contact. 

All interested persons should contact the Executive Director of the 
Foundation, The Rev. Louis C. Schueddig, at 

The Episcopal Radio-TV Foundation 

3379 Peachtree Road, N.E. 
Atlanta, GA 30326 - (404) 233-5419 


June/July 1987 Of The Episcopal Diocese of East Carolina Vol. 101, No. 5 

Katerina Whitley, Editor Marjorie Megivern, Contributing Editor 
Cross Current is the official publication of the Diocese of East 
Carolina. It is published monthly except for combined issues in 
Feb. /Mar. and June/July. It is mailed free of charge to parishioners of 
the diocese. 

Views expressed in Cross Current are editorially independent and do 
not necessarily reflect official policy of the diocese unless signed by or at- 
tributed to an official of the diocese. Third class postage paid in Green- 
ville, North Carolina, Permit No. 645. 

TELEPHONE 792-7127 
POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

Verna Dozier will visit Wilmington in September 

Mark your calendars now. On September 15 and 16, Verna Dozier will be in 
Wilmington sponsored by Church of the Servant. Nightly sessions on Bible 
study will be held and a luncheon is planned on the 16th. Verna Dozier was a 
teacher of English for 32 years in the public schools of the District of Columbia. 
Since her retirement she has been teaching people how to study the Bible, 
consulting with churches, and working with lay groups to encourage them to 
claim their authority. 

Don't miss this opportunity to study the Bible with one of the treasures of the 
Episcopal Church. 

(1) Nightly sessions: "A New Look at the Parables" (lecture, "buzz groups, " 
conversation with Verna. Participants need to bring Bibles) 

(2) Luncheon, Wednesday, Setpember 16 - A reflection on the connection 
between the liturgy, the propers, and the liturgical year. 

For information and exact times to be available in August from: 
Church of the Servant 
4925 Oriole Drive 
Wilmington, N.C. 28403 Phone: 395-0616 

For parish leaders — a workshop 

"I've got this parish job. . . 
Now, what do I do?!" 
Come To A 
"On Being an Effective Leader" 
Trinity Center - August 28-30, 1987 

Purpose: To develop and enhance leadership skills which will enable you to be 
a more effective leader in parish organizations and programs. 

Who Should Attend: Vestry Members, Senior Wardens, Clergy, EYC Ad- 
visors, ECW Leaders, Christian Education and Church School Staff, Steward- 
ship Leaders, Persons Chairing Parish Committees and Any Persons in- 
terested in Skill Development. 

Sponsored By: East Carolina Consultant Network 

Conference Coordinator: The Rev. C. Phillip Craig, Sr., Rector, St. Mary's 
Episcopal Church, Kinston, North Carolina. 

Friday, August 28 

3:00— Registration starts "Where is my church today?" 

with the Rev. Jim Boyd 

Saturday, August 20 

8:00 a.m. -9:00 p.m "A design planning model" and "issues and 

concerns in the planning process" 

Sunday, August 30 

8:00 a.m. -1:00 p.m Sharing and reflecting on the planning process 

Registrar Carolyn Markle 

P.O. Box 1318, Kinston, N.C. 28501 

Total cost 580 


Pag* 2 

June/ July 1987 

Cross Current 

— ^=^— = Dialogue 

To the readers of Cross Current: 

This month completes my fifth full year as editor of Cross Current. For 
all these years I have accepted for publication almost everything sent to 
me. I will no longer do so. 

Cross Current has developed into a serious journal much appreciated 
by many of you and by readers outside the diocese. For this I am 
grateful. I am also thankful that the many writers who now submit articles 
have made it possible for me to reduce my personal byline to at least one 
article and to merely reporting the news of the diocese. Instead of being 
the chief writer, editor and photographer, I have become, more and 
more, the editor. And that is as it should be. 

Articles of opinion come to me, some with gracious cover letters asking 
that the articles be considered for publication. Other articles come with an 
implicit demand that they be published. 

The one prerogative of the editor is to accept or reject submissions. As 

a freelance writer I have had my share of rejections also. 

Opinions of any kind my be expressed in Letters to the Editor which 
are published in this column, Cross Current Dialogue. 

They must be signed legibly, they must include the writer's telephone 
number and parish. And they must be brief, 300 words maximum. 
Lengthier letters enter the category of Opinion pieces; they must be con- 
sidered as articles, and then they may be rejected, or paired with an op- 
posing view. 

Articles of opinion must be limited to 800 words. They must also in- 
clude the writer's address and telephone number. 

Other articles of reporting parish news and diocesan events are usually 
discussed with me in advance and pose no problems. 

I ask that you abide by these rules in order to avoid misunderstanding 
and acrimony. Feel free to call me at any time, at (919) 792-7127. 

—Katerina Whitley, editor 

Family Ministries 
prepare for holidays 

To the Diocesan Family: 

What are your plans for the 
Thanksgiving weekend? That's right, 
Thanksgiving! The Families Ministries 
Commission is considering sponsor- 
ing "Thanksgiving at Trinity Center - 
Family Holi-Days," November 28-29. 

Might Thanksgiving at Trinity be a 
gathering place for your family 
without as much worry and work? 
Might Trinity serve to reduce tension 
at Thanksgiving during the holidays? 
If you might be alone or away from 
your family at Thanksgiving, would a 
"family" at Trinity appeal to you? 
Would it help to be free from some of 
the commercialism and pressures of 
the season? Would it enrich your 
Thanksgiving to share it with other 

These are questions the Families 
Ministries Commission is pondering. 
If you have a positive response to 
these questions, would you contact 
me immediately? Not, at this point, to 
make a commitment, but to help the 
commission gauge the need. 

Mid Wootten 
P70. Box 1924 
Greenville, NC 

Alec Wyton 
composes music for 
a "homeless" Jesus 

To the Editor: 

I am so pleased to be on the mail- 
ing list for Cross Current which is as a 
result of my having been Coordinator 

of the Standing Commission on 
Church Music until the end of 1985. 
The paper has arrived each month 
and I love it. 

I was particularly delighted to read 
on the cover of your May edition the 
account of the wonderful work being 
done for the homeless at Saint Bar- 
tholomew's Church in New York City 
and I hasten to send you a copy of a 
setting I made recently of Geoffrey 
Studdert-Kennedy's Indifference 
which is about Jesus as a homeless 

You will note that this piece is 
dedicated to Tom Bowers, the Rector 
of Saint Bartholomew's, whom I have 
admired and enjoyed for years. 

As a matter of fact, I first found the 
words on a Saint Bartholomew's 
leaflet in 1977, and since I was im- 
pressed by them, I made a sketch and 
forgot all about it. It was not until a 
couple of years ago when the situa- 
tion of our homeless was so intense 
that I came across this sketch and the 
words leapt off the paper at me. 

Give my warm greetings to your 
bishop whom I knew when he was 
dean of the cathedral in Mississippi. 

With all kinds of warm greetings 
and blessings to you. 

Yours most sincerely, 
Alec Wyton 
New York City 

If you would like a copy of "Indif- 
ference, " please let me know and I 
will give you the information. The 
poem moved me deeply when I was 
only 20 and continues to do so in Mr. 
Wyton 's musical setting. 

Cross Current 
Dialogue format unjust 

I really don't like writing critical let- 
ters, but I have read the two letters 
you presented as dialogue in the last 
Cross Current and feel the compul- 
sion to comment. I read Mr. 
Robison's letter with interest. I felt 
that it was well written and it was 
quite close to my own theological 
position . 

I read Mr. Lewis's letter looking for 
a statement of the liberal view and 
found much to my dismay not a state- 
ment as in Mr. Robison's letter, but a 
refutation of Mr. Robison's position. It 
was obvious that Mr. Lewis was privy 
to the information in the first letter 
while Mr. Robison was not privy to 
the information in the second. It was 
in short a set up not a dialogue. 

Knowing your passion for justice 
and fairness, I wondered if this is 
what you consider fair. If we are to 
have dialogue in the Diocesan family, 
why can we not have it between 
Diocesan people rather than going 
afield to find someone? If we are go- 
ing to have dialogue, why can we not 
find one person on either side of an 
issue and have each write a short tract 
or treatise on the subject rather than 
set one up for another to attack? 

I happen to be a conservative 
theologian, but I recognize we all 
have flaws in our thinking. I will never 
grow in my own grasp of the truth 
unless I am willing to listen to those 
who do not agree with me and take, 
them seriously. 

There are many issues raised in the 
two letters that I think would make 
good dialogue, but failed to find the 

dialogue. I would like to see a good 
dialogue on priesthood or the role of 
Satan in the scheme of things or our 
role in the socio-political arena. I 
would especially like to hear this in 
the light of the complaints I have 
heard about the moral majority put- 
ting their oar in the political water. 

How do we deal creatively with our 
differences? or do we really want to 
deal with our differences? How can 
we avoid the belief that we hold the 
truth therefore everyone who 
disagrees with us must be wrong? Do 
we begin our considerations from a 
theocentric viewpoint or an an- 
thropocentric one? 

Incidentally I was floored by Mr. 
Lewis's use of scripture. In all of my 
wildest speculations about the 
crucifixion of Jesus, I could never 
make a case that it was because of 
"...his attack of the political and 
religious realities which kept them op- 
pressed and in conditions less than 

It seems to me that he both kept 
the law and taught all his disciples 
that the law would stand as long as 
heaven and earth stood. The 
established religious reality had him 
crucified because he refused to con- 
form to their image of Messiah. He 
was to throw off the Roman yoke. 
Jesus refusal to do this led them to 
ask for Barabbas, the insurrectionist, 
and crucify Jesus. 

If we are called to be faithful, I 
presume that means faithful to God. I 
am in favor of dialogue and would 
welcome it on any subject, but I must 
oppose diatribe in the name of the 

(More Dialogue next page) 


Page 3 

June/ July 1987 

The Families ministries series 

Living within two families 


I live within two established 
families. Most immediately, my 
nuclear family includes my husband 
and three children. My husband and I 
are employed full-time. Two children 
are in school and one is in daycare. 
Two children are from my former 
marriage but rarely see their genetic 
father. In many ways we are 
representative of the social changes 
seen throughout the country. Within 
our busy lives we struggle to define 
and redefine what a family is in 1987 
shedding over and over again the im- 
ages of our past family life (or dream 
lives) and battling the images pro- 
jected in the media. The balancing act 
is ongoing as to do what needs to be 
done to sustain the unit. And be 
responsible to.. .? 

The other family is a few minutes 
away. Located geographically near- 
by, the family home of St. Paul's 
Episcopal Church only symbolically 
represents the parishioners, my 
brothers and sisters in Christ. It is 
composed of a gathering place, two 
priests and many members. Our 
leaders, the vestry, struggle con- 
tinually to redefine who we are as a 
family in the face of many needs: 
fiscal, programs, liturgies, lay 

ministries. They weigh these issues 
against traditions, visions, and 
diocesan goals. This work is done to 
sustain the unit and be responsible 


The similarities of process are 
readily apparent. Webster's New 
World Dictionary offers many defini- 
tions of family including a place 
where children reside and a unit of 
the mafia! How then can the personal 
family and church family resemble 
one another? Young's Analytical 
Concordance to the Bible shows one 
reference to family in the new cove- 
nant scriptures. In Ephesians 3:15ff, 
Paul states "I kneel in prayer to God 
for whom every family in heaven and 
earth is named ... that according to 
the riches of his glory he may grant 
you to be strengthened with might 
through the Spirit in the inner man, 
and that Christ many dwell in your 
hearts through faith . . . and (that you 
will come) to know the love of 
Christ. . . " 

Paul seems to be addressing the 
Christian people in Ephesus as well as 
their individual families. His prayer 
was that they know the love of Christ. 
The church as a whole and in- 
dividually tries to help all of us know 
the love of Christ. How then does this 

model follow for our families? In as 
much as we try to have Christian 
homes, we are called to bring our 
children and each other to know the 
love of Christ. 

It is obvious we have quite a job to 
do. Jesus' example is a hard one to 
follow, even evniable to a point. He 
wasn't married. He didn't have 
another job, or a carpool or 
telephones ringing or shopping to do. 
He told parables, healed the sick, 
forgave the sinners and preached the 
gospel. While some tried his pa- 
tience, the circumstances were vastly 
different. And then he ... suffered 
and was crucified . . . and died for us, 
to show us God's love, a love we are 
told is full of grace. 

I remember several years ago my 
older children were picking on each 
other mercilessly. Having reached the 
limit of my tolerance, I struggled to 
share with them the image of home 
as a "safe house," a place to which all 
could come and feel accepted and 
secure and loved protected from the 
evils of the world, teasing or taunting, 
failure or frustration. It would also be 
the place for sharing joys and suc- 
cesses, to be renewed to face the 
challenges outside. Some time pass- 
ed before I saw that this was also what 

Dialogue continued. . . 

(Continued from previous page) 

love that God has given us in Jesus 
Christ. And even that might be sub- 
ject to dialogue. I believe that word 
comes from dia -through and logos 
the word. Through the Word we 
might all find a deeper truth. 

Al Durrance 
St. John's, Wilmington 

Exclusive language 
is noticed by male reader 

I wish to respond to James 
Robison's letter which appeared in 
the last issue of Cross Current. Since 
Jim Lewis has already offered a 
detailed and exceptionally articulate 
response which highlights Robison's 
narrow world view, I will only offer a 
suggestion which relates to the use of 

Unfortunately Robison uses 
exclusive language throughout his let- 
ter: "God made the world for man 
and man, in His image, for Himself 
... Is it any wonder that men's way 
are not God's ways? ... In recent 
times it has blinded men . . ." are just a 
few examples. Attempts to use in- 

clusive language will undoubtedly re- 
quire a little extra time, but the gain 
certainly exceeds the cost. 

Writers and speakers who think of 
men and women as they address an 
audience have nothing to lose. In fact 
they have a great deal to gain. After 
all, women are not the only ones who 
are offended by language which has a 
way of excluding some people from a 
discussion . 

Kenneth Craig 
Louisville Ky. 

The Hammer and the 
Cross recommended 

Every issue of Cross Current opens 
my eyes more and more, and the 
May issue was no exception. The day 
before this edition arrived I had just 
finished reading The Hammer and 
The Cross by Sir John Laurence 
(Universal Books, New York. 1986.) 

This is a folllow-up publication to 
the BBC-TV's Everyman series which 
aired during February and March, 
1986. In it, Sir John, shows how 
Christians in Communist countries 
are surviving and, in fact, some are 
thriving daringly in the face of Marx- 

ism-Leninism. They are not those 
who subscribe to the officially 
tolerated expressions of faith, but 
rather those who are in many places 
meeting illegally in their societies. 
However, their example of faith is a 
definite inspiration to me. 

The people of Nicaragua are 
remembered at every service in my 
parish . 

We take our bishop's admonition 
seriously. It was with added interest 
that I read the article in this same May 
issue about our National Church's 
Standing Commission on Peace's 
meeting in Managua. Being brought 
up that it was impolite to discuss 
politics or religion outside my im- 
mediate family, the observation 1 
made about this article was that it 
basically paralleled Sir John's section 
in his book on Nicaragua. 

Enough said. I have always 
respected the BBC's unemotional, 
factual reporting, and I have realized 
how very important it is to continually 
pray for these people and all peoples 
every where. 

Thank you for you, and for all your 
contributions. Cross Current teaches, 
instructs, and helps me to know who 

I expected from the church: safety, 
security, love and reinforcement to 
face the challenges outside. 

If we accept this model, then we 
commit ourselves to our families with 
unending love. Not the conditional, 
"I'll love you as long as you behave 
and perform as I wish." But the love 
that is always there, as in the prodigal 
son. The image of our Lord as 
shepherd, with the children, the out- 
casts, the sinners, and the cross, 
always forgiving, always loving, 
never rejecting can be held up for us 
and our loved ones. A commitment 
to love those in our families as Christ 
showed his love for us. In this way we 
can show others the love of Christ. 

This may not lead to peace-filled 
homes. It may be the opposite. A lov- 
ed one, child or not, is often insecure 
and clinging and very well behaved if 
a threat exists which that person feels 
will deny him love. There may be 
very little space for development of 
independence when the removal of 
love is an unspoken threat. When the 
loved ones are secure in the love of 
those around, many other behaviors 
may become apparent. 

In the last verse of "They Cast 
Their Nets In Galilee," the words 
reveal the idea I'm sharing. "The 
peace of God it is not peace but strife 
closed in the sod." Showing love to 
anyone with whom we are not pleas- 
ed is a tough commitment, yet Jesus 
made that commitment. Showing 
love to our families when the 
members may have behaved 
undesirably is also tough, yet a com- 
mitment has been made in our bap- 
tismal vows, those vows said at the 
beginning of our Christian lives. 

Likewise, "the church" may not 
always like the way its parishioners 
behave, but in the name of Christ the 
church is called to show Christ's love 
to those also. Finally, these two kinds 
of families are called to be similar in 
bringing the respective members to 
know the unconditional love of Christ 
and in doing so we answer the ??? of 
who or what we are responsible to ... 
Responsible to be the stewards of the 
Kingdom of God. 

we are and why we are here as peo- 
ple of God. 

I may not always agree with all that 
I read in this publication or others, yet 
my awareness has definitely been in- 
creased. Keep up the good work. 

— Sincerely, 
Chuck Chamberlain 
St. Paul's, Greenville 


Page 4 

June/ July 1987 

Christian social relations 

Do we base them on the Sermon on the Mount? 


The Cross Current Dialogue in the 
May issue between my good friend 
Jim Robison and the director of 
Christian Social Ministries for the 
Diocese of North Carolina touches, 
or so it seems to me, on a question of 
fundamental importance for the 
Christian Church, Christian chur- 
ches, and their members. It is not an 
easy one, and I do not imagine that I 
shall say the definitive word on it 
here. Nevertheless, a couple of 
observations may be in point. 

The question may perhaps be 
phrased as, "what is the proper rela- 
tionship between the Church, the 
churches in their visible forms, and 
their members, and the world in 
which all three exist?" 

Put crudely, many preachers like to 
make pronouncements, from the 
pulpit and in print, on a high moral 
level, often about matters on which 
their information is scanty, their 
understanding scantier, and their in- 
fluence and responsibility altogether 
exiguous. The laity wish the clergy 
would keep their mouths shut, except 
when they agree with them. 

Now on the secular questions Mr. 
Robison and Mr. Lewis touch on, I 
agree with the former that Com- 
munism is a nasty bit of work (I would 
put it that the Soviet Union and its 
ruling Communist Party are up to no 
good and ought to be opposed, 
though not under all circumstances 
and regardless of consequences). I 
agree with the latter that what we are 
doing in Nicaragua is immoral, 
though I regard it as worse than a 
crime— a blunder. 

What I am not so certain of, 
though, is where all this leaves the 
Church and its members, clergy and 
lay. It is quite clear to anybody willing 
to read what the New Testament says 
that Christ and the Apostles, not to 
mention the early Church, were com- 
pletely unconcerned with" the struc- 
ture of the society in which they 
found themselves. The Old Testa - 

William N. Turpin is an economist, 
professor and linguist. Formerly with 
the Foreign Service, he spent years in 
the service of this country. Currently 
retired from teaching, he lives in 
Edenton where he is a communicant 
at St. Paul's. We welcome Mr. Turpin 
to our pages. 

ment prophets, it is true, could be 
quite outspoken on the subject of in- 
justice, and Jeremiah, at least, was a 
better adviser on foreign policy than 
the people to whom the king listened. 
(It is not always necessary to have 
divine guidance for that to be true) . 

But quite naturally, Jesus' early 
followers, having heard Him affirm 
that "my kingdom is not of this 
world," and enjoin them to "seek ye 
first the kingdom of heaven," and ex- 
pecting His imminent return in glory, 
were not interested in throwing off 
the Roman yoke, much less in refor- 
ming the social and economic and 
political system of the Empire. 

Indeed, it took Christians some 
seventeen centuries to tumble to the 
idea that chattel slavery was immoral, 
a point on which the slaves were 
arguably in no doubt whatever. 
(Though they themselves may have 
accepted the institution as part of the 
law of nature. Their opinions are not 
well documented) . 

Yet throughout the history of the 
Church since the Edict of Milan, the 
Church has been inextricably mixed 
up with the political, social, and 
economic institutions of its time. Not 
always with entirely satisfactory 
results, one may think, reflecting on 
the history of the Papal States ("The 
Pope won't let anyone into heaven if 
he is not allowed to raise a little hell 
here on earth," as Henry Labouchere 
put it). Or on the role of Martin 
Luther with respect to the Peasants' 
revolt. Or a lot of other things. 

There can be no doubt that the 
standard Christian view of the world, 
meaning not God's creation but 
man's social institutions, has been un- 
favorable. Until 1979, we renounced 
at our baptism "the pomps and 
vanities of this wicked world," along 
with (then) "sinful lusts of the flesh." 
We even went so far as to promise "to 
fight manfully against the world, the 
flesh, and the devil." We paid lip ser- 
vice, at least, to our obligation to 
keep ourselves unspotted from the 

Sure, we were admonished to visit 
the fatherless and widows in their af- 
fliction, and to do good to all men, 
but especially to those who are of the 
household of faith. We respected 
monasticism if not Chaucerian 
monks; and so on. 

If the Christian Gospel is as clear 
and unambiguous as many Chris- 
tians, clergy and lay, appear to find it, 

We might as well face the fact 
that few, if any, of us live so 
entirely in Christ that we 
deduce our opinions and 
decide on our actions from 
Christian principles alone. 

one may not unreasonably wonder 
why, as we have seen and as could 
be shown at much greater length, 
sincere and honest Christians 
manage to deduce such various con- 
clusions from it. 

If you want a different version of 
the Theorem of Pythagoras you've 
got to start elsewhere than from the 
postulates of Euclid. But such is not 
the case with the New Testament, or 
for that matter the Old. 

"Render unto Caesar" is a perfectly 
valid operational rule for people 
whose concern is other-wordly and 
when Caesar is totally "other." It 
begins to be a bit dubious, though, 
when Caesar becomes a Christian, 
and even less helpful when Caesar is, 
as we are assured in high-school 
civics and in politicians' discourses 
that he is, us. 

And yet, since not to act is itself to 
act, the question is persistent and in- 
sistent: what, in respect of ourselves 
in society, does it mean to follow the 
Lord Jesus? 

For example: what does loving 
your neighbor mean you are suppos- 
ed to do when your neighbor is 
reduced to being less than he might 
be because our economic system 
doesn't permit him (or her) to earn a 
living wage? 

The answers one gives to these 
questions, I submit, like indeed the 
questions one asks, depend in large 
measure on the whole makeup of the 
characters and personalities and posi- 
tions of each respondent. We might 
as well face the fact that few, if any, of 
us live so entirely in Christ that we 
deduce our opinions and decide on 
our actions from Christian principles 

I for one simply refuse to believe 
that anybody in this post-Christian 
world arrives at his political or other 
opinions by straight deduction from 
the Sermon on the Mount. I think 
what happens is that those views are 
formed in response to the evening 
news, an article in a (probably 
secular) journal, or some personal ex- 
perience, on the basis of one's educa- 

tion, previous experiences (including 
one's religious ones), thinking, con- 
versations, interests - public and 
private - and a whole slew of other 
things that go to make us what we are 
- and to make us different. 

It is also noticeable that our opi- 
nions, and those of the collective 
religious bodies to which we belong, 
are as subject to fashion trends as 
ladies' skirt lengths. I find it as difficult 
to believe that our agendas are set by 
direct inspiration from the Holy Spirit 
as to think that they are deduced 
directly from the Gospels. 

It sticks in my throat, then, when I 
am fervently assured that something 
or other is my "plain Christian duty." 
I rather tend to believe that that 
phrase is being used to urge on me a 
course of action which the urger 
believes desirable for quite other 
reasons. In short, I do not object to 
the Prime Minister having the ace of 
trumps up his sleeve, to quote 
Labouchere once more, but I do ob- 
ject to his claiming the Almighty put it 

As a quondam economist, again, I 
strenuously object, not only to having 
my actions prescribed by persons 
who never seem to doubt their own 
infallibility, but to their presumption in 
telling me how I must order my 
priorities and in refusing to consider 
the costs of their recommendations. 
For unhappily, as Oscar Wilde noted, 
the truth is never pure and rarely sim- 

I think it is silly for people to lay 
down absolutes ("we must fight Com- 
munism at all points" or "better red 
than dead") and misguided of them 
not to consider the costs (especially 
for others) of following their recom- 

Reinhold Niebuhr reminded us, 
often , that for men to act is for men to 
sin; George Shackle (a great, and too 
often neglected) economist pointed 
out that truly rational action is im- 
possible, since we simply cannot 
know all the relevant consequences 
of our decisions. 

We should therefore, I conclude, 
be wary of claiming, or seeming to 
claim, infallibility for our political and 
economic judgments, whether these 
seek to order the priorities of others 
or to demand support of absolute 
oversimplifications . 

(Continued next page) 



June/ July 1987 

Focus on spirituality 

Cherry Livingston reviews 
three books by Keeneth Leech 

Jesus said, "I am come in order 
that you (all) may have life - life in all 
its fullness." (Jn. 10:10). Yet in all our 
affluence many, including Christians, 
are starving for lack of spiritual 
nourishment. The Rev. Kenneth 
Leech, Rector of St. Matthew's, 
Bethnal Green, England has written 
three books that can lead us to the 
nourishment we need. 

These three books can reveal the 
path through the green pastures 
beside still waters where God will 
nourish and restore our souls from 
His table already prepared for each of 
us. Then surely goodness and mercy 
shall follow us all the days of our 
lives. The three books published by 
Harper & Row form a series, and 
although each is good without the 
others, maximum benefit will be 
derived from reading all three in the 
order written. 

Soul Friend (1977) gives an ex- 
cellent history of spiritual direction. It 
details the rich resources of Christian 
spirituality from the Desert Fathers to 
that of modern theologians and 
spiritual guides. Soul Friend is a un- 
ique resource not only for the spiritual 
director, but also, for anyone who 

wants to understand the Christian ap- 
proach to spiritual guidance and 


True Prayer: An Invitation to 
Christian Spirituality (1980) speaks to 
the essential concerns of every Chris- 
tian who feels the need for a deeper 
spiritual life. The author gives clear 
and easily understood answers to the 
questions "Why should I pray?" and 
"How should I pray?" He does this 
not only by sharing his personal 
wisdom but by drawing heavily on the 
great Catholic, Protestant, and Or- 
thodox mystics and theologians. True 
Prayer whets our desire to live a life 
centered in God through prayer. 

Experiencing God (1985) takes up 
and develops more fully the concerns 
addressed in the author's first two 
books. It is a book that can move one 
from the intellectual/rational level of 
knowing about God to experiencing 
the reality of relating to God. It does 
this by drawing upon some of the key 
symbols which traditionally have 
been used to illuminate that ex- 

The author says in his preface, 
"This is not a work addressed to 
academics who will find much to 
criticize in its summary treatment of 


(Continued from previous page) 

The Church, churches, and Chris- 
tian clergy and laymen have an 
obligation, it seems to me, in the in- 
tellectual and policy sphere as in 
other matters, to "love God and do as 
you please." That is, I suggest, Chris- 
tian men and Christian institutions 
should, on the basis of their Christian 
beliefs and of their reasoned convic- 
tions, present their points of view, 
without demanding exclusive rights 
for them, and, what is not the case 
with sermons, making sure that other 
points of view also receive both ex- 
pression and a hearing. 

And, like the Good Samaritan 
(whose views on the then current 
crime problem in Palestine are not 
revealed to us), we should also set 

about doing what good we can in 
those matters on which we are, or 
should be, tolerably well informed. 
And I mean this rule to apply to in- 
dividuals, individual churches, and 
higher ecclesiastical echelons. These 
are as a rule those closest to our 
noses, and hence the most easily 

We might, then, take some com- 
fort from General Lee's confidence 
"that the man who has done the best 
of which he had knowledge could 
leave the rest to God." While doing 
our best to make that knowledge as 
little incomplete as possible, and not 
to claim more Authority for it than 
our own, incomplete and fallible, 
mental and spiritual efforts can give it. 

many complex issues. I have address- 
ed myself to the 'ordinary Christian', 
and have assumed little knowledge of 
the tradition: but I have tried to pro- 
vide such references as will help the 
reader to pursue particular paths 
more thoroughly. My concern 
throughout this book, as in earlier 
ones, is primarily pastoral. 

I write as a pastor who has been 
concerned throughout his ministry 
both with the inner needs of the soul, 

and with the pursuit of Christian 
discipleship in an unjust world. Link- 

ed with this concern has been the 
desire to unite theological work with 
the spiritual quest. It is therefore an 

exploration in spiritual theology, that 
is, in the search for a transforming 
knowledge of God, a knowledge in 
which the seeker is deeply changed. 

All true theology is about transfor- 
mation, about changing human be- 
ings and changing the world, in and 
through the encounter with the true 

These three books are not bland 
pablum but rich adult fare. 

Church office workers hold first conference 

The first annual Church Office 
Workers Conference for parish 
secretaries and all who work 
(volunteer/paid) parish offices in the 
Diocese of East Carolina was held at 
the Diocesan House on Monday, 
June 8. 

Attending were 35 women 
representing 20 churches in our 
diocese. SO WHO WAS ANSWER- 
CHURCHES? The morning began 
with Eucharist celebrated by Bishop 
Sanders and assisted by the Rev. 
A C. Marble. Following this Bishop 

Sanders spoke of the role of the 
church office worker and how impor- 
tant this job is to the life of any parish. 
Introduction of the diocesan staff and 
a tour of the diocesan offices follow- 

In the afternoon a session on 
newletters was led by Katy Whitley. 
Judging by the critiques filled in by 
the participants this will become an 
annual get-together as everyone 
seemed very pleased with the day. 
What a great way to become ac- 
quainted with our counter-parts 
throughout the diocese and learn 
first-hand some of their experiences! 

News from two fronts 
United Thank Offering Christian ministries 

The United Thank Offering Spring 
Ingathering was the best ever ac- 
cording to Tra Perry, Diocesan UTO 
Coordinator. Forty-seven parishes 
participated contributing a total of 

Unfortunately postage bills get 
higher each year. By working 
together we can virtually eliminate 
this unnecessary expense^ says Tra. If 
you haven't already done so, Please 
Order Your Fall Materials Now! They 
will be packaged and ready for you 
(or someone from your parish) to 
pick up at the Summer Retreat at 
Trinity August 18, says Tra Perry to 
all responsible persons. 

Our Fall Ingathering is Sunday, 
October 1 1 . Plan to have your parish 
offering to Tra by January 1. (This is 
an important deadline) . 

The Department of Christian Social 
Ministries of the Diocese of East 
Carolina is not taking a break this 
summer but continues hard at work. 

Because of the intense need of 
farmworkers, the subcommittee on 
migrant ministries has met repeatedly 
with its counterpart in Raleigh. 

The thrust is toward, a major re- 
organization and creative thinking for 
planning for the future. 

Also, the emphasis in our diocese 
is again put on the Day Care offered 
to pre-schoolers and school age 
children of farmworkers in the Nor- 

The Committee is grateful to the 
generous contributions offered by 
many of our churches: 

$1650 from St. Paul's, Edenton; 
$1000 from St. James, Wilmington; 
$300 from Holy Trinity, Fayetteville. 


Page 6 

June/ July 1987 

Rogation Sunday observed in diocese \$*\ 

An altar adorned 
with the 
elements and 
flanked by 
offerings stands 
by an open 
field at 

Elmwood Farms 
in Gatesville 

Churches in the 
Diocese of East 
Carolina, a rural, 
agricultural area, 
observed Farm 
Awareness Sunday 
in May, according 
to a resolution 
passed at conven- 
tion. The Christian 
calendar makes 
provision for Roga- 
tion Sunday. Roga- 
tion means "ask- 
ing" to fulfill our 
stewardship of the 
land, and for God's 
blessing on every 
effort to feed and 
bless the harvest. 

We heard from a few of our churches and we present a pictorial essay on 
these pages. 

Holy Innocents in Lenoir County celebrated Rogation Sunday on May 17 
with the Rev. Phil Glick officiating (at right and below) . 

Four stations of displays of tools, implements, seeds, plants, and posters 
displaying various forms of agriculture were arranged by members of the 
Church School. The rector led the procession of acolytes, choir members, and 
the congregation to the four stations where scriptural readings, prayers, and 
blessings were offered. The procession entered the church reciting The Song of 

The pictures at Holy Innocents were taken by Tom Taylor. 


Page 7 

June/ July 1987 

Celebration of a new ministry 

The Beaufort County Episcopal Council 

'The Church's one foundation ..." the processional begins 


BATH— While people across the 
country were marking June 21 as 
Father's Day, people from all over 
Beaufort County were marking it as 
the formal birthday of an organization 
designed to work in the name of the 
Father of all mankind. 

At Bonner's Point, on the Pamlico 
River, 130 people gathered to 
celebrate the institution of the 
Beaufort County Episcopal Council 
in an afternoon service. The council 
has been created by seven Episcopal 
churches in the area to enable them 
to help each other and to strengthen 
the Episcopal presence in the county. 

The seven churches are St. James' 
and St. Mary's in Belhaven, St. 
Thomas' in Bath, Zion at Douglas 
Crossroads, St. Peter's and St. Paul's 
in Washington and Trinity in 

During the service, officers and 
members of the council appeared 
before the Rev. A.C. "Chip" Marble, 
assistant to the Right Rev. B. Sidney 
Sanders, bishop of the Diocese of 
East Carolina, to ask that the council 

be instituted as a partner with the 
diocese "to provide support, 
resources and a sense of mission for 
all the Episcopalians in Beaufort 

Standing in for the bishop, who 
was delayed due to a tragic 
automobile accident in which he was 
not involved, Marble told the 
assembly, "We, the Episcopal Chur- 
ches of Beaufort County, Diocese of 
East Carolina, do covenant together 
to involve ourselves in the mission of 
our Lord, and in sharing the needs, 
aspirations and concerns of our entire 
Episcopal community, by jointly 
developing programs in all areas of 
our ministries; by responding to the 
pastoral needs of each congregation, 
while respecting the character, uni- 
queness and freedom of each church; 
and by doing mission together in and 
for the communities in which we 

Marble asked for, and received, the 
support of the members of the au- 
dience for the new ministry in the 


Speaking in the bishop's place, 
Marble told the assembly, "I do know 
in having worked with the Beaufort 
Council ... that (the bishop) would 
have wanted me to say, Thank You, 
thank you for coming together as the 
body of Christ in Beaufort County'." 

He added, "Corporately, we can 
do many things that we cannot do 
alone. The Beaufort Council has 
already proved they can work 
together with the many things going 
on in this county." 

After he arrived, the bishop ad- 
dressed the audience briefly. "I re- 
joice in what's taking place today. 
God bless each and every one of 

Later, representatives from each of 
the seven churches in the council, 
with their respective banners held 
high, appeared before the bishop to 
make brief statements about the ac- 
complishments and goals of their 
churches as individual entities and as 
members of the council. 

Afterward, the council members 
and the church representatives 

Representatives of the council stand 
offer goals, talents, and resources to f i 

prayed together, "Fill our memories 
with the record of your mighty works; 
enlighten our understanding with the 
light of your Holy Spirit; and may the 
desires of our heart and will for this 
council center in what you would 
have us do. Make us instruments of 
your salvation for all the people in 
your care, both in these congrega- 
tions and in the county where we are 
called to serve." 

When the service of the institution 
was completed, Bishop Sanders 
presided at the celebration of Holy 

— All photos by Rachel Hackney 

How 1l 

tional si 
tatives < 
Beaufor u 
meeting j 
being ih gj 

° r Sll | 
Episcopj | 
Council i 
the chut 
as stren J 
in Beau i. 


Page 8 June/ July 1987 

their banners for the induction to 

drawn from the laity, while the clergy 
members elect one clergyman to the 
Council's Executive Committee. 

At the May meeting of the Council, 
John C. "Jack" Hill, from Saint 
Peter's in Washington, was elected 
Chairman. Edmund Guthrie from 
Trinity in Chocowinity was elected 
Vice Chairman, Janet Sueiro of Saint 
Peter's was elected Secretary and 
Tom Allen from Saint James' in 
Belhaven was elected Treasurer. 
Tom Allen, Frances Douglas of Zion, 
Chester Bright of Saint Paul's and 
David Henderson of Saint Mary's 
were elected as the lay members of 
the Executive Committee. The 
Reverend Jud Mayfield, who is the 
priest for both Saint James and Zion, 
was elected as the clergy member. 
These officers will serve for the re- 
mainder of 1987. 

Other lay members of the Council 
are Carolyn Lloyd and Vickie Paul 
from Saint James in Belhaven; Han- 
nah Martin from Saint Mary's in 
Belhaven; Herman Eason and Cor- 
nell McGill from Saint Paul's in 
Washington; Alice "Dill" Lynch and 
Jack Warren from Saint Peter's in 
Washington; Beth Allender, Carolyn 
and Charles Duckett from Saint 
Thomas' in Bath; T. Russell Guthrie, 
Sr. and J.B. Wall from Trinity in 
Chocowinity; and Julian Cutler and 
Nell Howard from Zion at Douglas 
Crossroads The other clergy 
members are the Reverend William J. 
Bradbury from Saint Peter's; the 
Reverend John H. Bonner, who is af- 
filiated with Saint Thomas' in Bath 
and Saint Paul's in Washington; the 
Reverend Irwin Hulbert from Trinity; 
and Bishop Sanders (or his represen- 
tative) . 

Chip Marble offers the sermon 

Clergy and laity stand for the institution 

5uncil was created 


»ws and an organiza- 
e which has been six 
ie making, represen- 
Episcopal churches in 
'unty at their May 
3ved and brought into 
ufort County Episcopal 

is a non-profit associa- 
membership by the 
lurches in Beaufort 
voluntary basis, the 
eated in the belief that 
working together could 
nember church as well 
the Episcopal presence 

This concept was approved by the 
Bishop and the Diocese of East 
Carolina in December, 1986, and 
work was immediately started by the 
local churches in Beaufort County to 
create such an organization . 

The Council, which is officially ti- 
tled, "The Beaufort County Episcopal 
Council of the Diocese of East 
Carolina," is unique in that it is essen- 
tially a council headed by lay 
members of the church, rather than 
by clergy. Each member church ap- 
points three lay members, who serve 
for staggered three year terms. Addi- 
tionally, all clergy who are ad- 
ministering to the member churches 
are permanent members of the 
Council, as is the Bishop or his 
representative. Each member has 
one vote. The Council officers are 


Page 9 

June/ July 1987 

Farm Awareness Sunday 
in Gatesville 

Colin Ryan brings the offering of the soil to 
the altar while Web Simons leads the 
reading (right) 

St. John's, Edenton parishioners sing with 
others from the area: "Now the green blade 
rises..." (directly below) 

Mary Horton, below left, administers the 
chalice, and two bright-eyed visitors lean on 
their father after the generous meal offered 
to all 

The offering from Farm Awareness Sunday was sent to the Rural 
Advance ment Fund —All photos by K. Whitley 

Elmwood Farms, the home of Sallie and George Ryan 
and of their children Colin and Colleen, was the beautiful 
location for Rogation Sunday, May 24. 

On a lovely Sunday morning, the Holy Eucharist was 
celebrated by Episcopalians and many other church people 
from the area. It was a joyful celebration, offering soil, seed, 
tools and machines to our Lord for dedication and bless- 

The Rev. Webster Simons was celebrant, and Mrs. Mary 
Horton of St. John's, Edenton was the chalice bearer. 

May the Lord strengthen us to use these implements - hoe, 
plow and tractor 

That the rich resources of the earth may be used to do away 
with hunger and malnutrition and bring health and strength 
to all the people 

For the privilege of sharing with you in the act of creating 
the good things of earth for your children, and for your 
nearness in all the phases of agricultural life 

We give you thanks, o God. 


Page 10 

June/ July 1987 

Why a Lobster Fair? 

St. Timothy's prepares for its 10th annual fair, 
October 3, 1987. Thisis what they say: 


Jamie Crisp and Sally Freelove take 
orders for baked goods 

Despite the rain, last year, 
on the day of the fair, hun- 
dreds of people came, not just 
to pick their lobsters, but to 
have fun. 

It is a delightful time for 
children with the many games 
and pony rides. 

The crafts and baked good 
sell very well since deep within 
us there is the appreciation for 
things that are made by hand. 

And then, there is the best 
feeling of all — that of a Chris- 
tian community working and 
having fun together. 

Ed Kirby and Jim Dall share a 
joke after cooking the lobsters 

The Lobster Fair will engage the 
parish family in an exciting annual 
fund raising event. 

All parishioners are asked to con- 
tribute their time, energy, and 
creativity in preparing and staging the 
Fair. In this way, newer people in the 
parish can strengthen their involve- 
ment in the parish family. 

The Lobster Fair emphasizes and 
proclaims to the community the uni- 
que spirit of St. Timothy's - our en- 
thusiasm, the role of children, and 
the diversity and talents of our 

Finally, the Fair provides significant 
financial resources to the ministry of 
St. Timothy's. 

Order By Sept. 13 

Parishes in the diocese 
are invited to order a 
number of lobsters. St. 
Timothy's even volunteers 
to take them to one central 
pick-up point. 

Bob VanVeld, above, is this year's chairman. Linda Fields displays the most favorite craft and, 
below John Price mingles with the guests 



Page 11 

Jam/ July 1987 

Surveys show mixed parish 
support of hunger programs 

The cup of blessing which we bless, 
is it not a participation in the blood of Christ? 

The bread which we break, 
is it not a participation in the body of Christ? 
Because there is one bread, 
we who are many are one body, 
for we all partake of the one bread. 

-I Corinthians 10:16-17 


Episcopal congregations in this 
diocese give overwhelming support 
to local feeding programs, such as 
meals on wheels or soup kitchens. At 
least 83 percent of them also give 
financially to feed the hungry through 
special offerings. 

But less than half include concern 
for the hungry in worship services, 
and only a fourth become educated 
on the causes and effects of hunger, 
through study courses, church school 
or special films or speakers. 

A bare six percent are advocates 
on this subject, by contacting govern- 
mental officials regarding hunger 
legislation . 

These conclusions can be drawn 
from responses to a recent survey 
sent out to all parishes in the diocese 
by the diocesan hunger commission. 
With only 31 responses out of 75 
parishes, the answers to 20 questions 
indicate that parishes take special of- 

ferings and give money or volunteer 
help to feed the hungry, but give the 
matter little attention on the worship 
or educational level. 

The survey, in five sections in- 
cluding local hunger, financial 
assistance, worship, education and 
advocacy, was drawn up by commis- 
sion members Rudy Whitley and Jac- 
quelyn Heston, and sent to every 
priest and Christian ministries task 
force chairman in April. 

Replies came from four churches in 
Wilmington, four in Fayette ville, 
three in Edenton, two in Kinston and 
in Greenville, and from parishes 
representing Hertford, New Bern, 
Beaufort, Morehead City, 
Goldsboro, Windsor, Williamston, 
Elizabeth City, Washington, Hope 
Mills and Swansboro. 

Of these, 65 percent said their 
church is represented on local 
hunger-fighting programs, 55 percent 
said efforts have been made by the 
parish to identify hungry people in 

the community, and 53 percent that 
their church has a hunger committee. 

A healthy 70 percent claim to have 
an established procedure to provide 
immediate assistance to the hungry, 
while the same number said they give 
financial support to a local hunger ef- 

Only a third of the parishes reply- 
ing have conducted special worship 
observances on this subject, include 
regular prayers for the hungry in wor- 
ship, or have displays reflecting con- 
cern for hunger. 

An even smaller percentage has 
held programs or study courses to 
educate the congregation on hunger. 

It is in advocacy that eastern 
Carolina Episcopalians appear to be 
relatively inactive. While half the 
respondents participate in an ad- 
vocacy program such as Bread for the 
World or CROP, only six percent said 
a group within the church writes let- 
ters to officials concerning current 
hunger legislation. 

Survey Results 

Compiled from 30 returned questionnaires 

Survey results will provide a basis 
for planning a series of convocations 
next year, which the commission 
hopes will attract representatives from 
a majority of parishes. 

A packet of materials with which to 
observe World Food Day October 16, 
is being mailed to all parishes with a 
letter from Bishop Sidney Sanders. 

Every parish in the diocese has 
received a packet of liturgical material 
and information to aid in the obser- 
vance of World Food Day, October, 

The Presiding Bishop and our 
bishop urge the observance of this 
day and a special offering October 18. 

Local Hunger:. 

1 . Does your church have hunger commission or task force? ^° 

20 10 

2. Does your church have a representative on a local hunger fighting pro- 

10 20 

3. Has your church tried to determine who is hungry in your community? 

11 17 

4. Does your church conduct one of these local feeding programs? 

2 27 

Meals on Wheels 12 Food Bank 10 Soup Kitchen 13 Food Pantry 15 

5. Does your church provide financial support to a local hunger effort? 

7 22 

6. Does your church have a procedure for providing immediate hunger 


6 23 

Financial Assistance: 

1 . Does your church receive special food or money offerings? 

5 26 

Weekly 5 Quarterly 5 Annually 4 Twice a year 3 

2. Does your church provide financial support to the Presiding Bishop's 

4 25 

3. What percentage of your church income feeds the hungry? 
Often responses, average was 2% 

Worship : 

1. Has your church conducted a special Sunday worship observance last 


2. Are special services, prayers for the hungry, part of the church calendar? 

12 15 

3. Does your church have displays reflecting concern for hunger? 

18 12 

4. Are concerns of the hungry addressed in sermons in your church? 

2 28 

Sometimes 25 Frequently 3 

Education: . 

1. Has your church had a hunger presentation in past six months? 

19 8 

2. Has a study course on cause and effect of hunger been offered in the past 


27 6 

3. Is hunger education included in church school classes? 

18 12 

4. Has your church conducted fast with focus on needs of hungry in past 


27 3 

5. Does your church library contain books or pamphlets on hunger? 

12 16 


Advocacy : __ 

1 . Is there a group that writes letters regularly to government officials on 
hunger legislation? 

25 2 

2. Do members of your church participate in a advocacy program? 

11 16 

Bread for World 9 Impact 2 CROP 14 


Page 12 

June/ July 1987 


Like being with family 

Hospitality House offers 
unique ministry to relatives 


"It was a miracle. It was like being 
with family," said Sammy Nobles 
after two weeks at Hospitality House 
in Wilmington. 

"Thanks for making a hard time in 
my life a little easier," wrote Michele 
Neff in response to a one-night stay 

And John Bowen described the 
three-bedroom facility as "a home 
away from home for me while visiting 
my daughter." 

These are only a few of many out- 
pourings of appreciation for 
Hospitality House, a new service to 
families of critically ill patients in 
Wilmington hospitals. Its ministry 
over the past year has been made 
possible partly by $6,000 from the 
United Thank Offering fund of the 
Episcopal Church. 

Syvaughn Clemmons, the pro- 
gram's warm, compassionate direc- 
tor, began work on a part-time basis 
when the house opened in March of 
1986, but with mushrooming 
demands she has now gone full-time. 

"Doctors saw the need for this," 
she said. "They saw exhausted 
families sleeping in waiting rooms, so 
they went to the medical auxiliary, 
who surveyed patients' families to 
determine how many would use such 
a facility. The results were definitely 

The need was for nearby lodging 
and a supportive atmosphere for out- 
of-town relatives of seriously-ill pa- 
tients in the city's two hospitals. After 
three years of planning and work, the 
answer to that need materialized in 
the offices of retired Dr. Robert Fales, 
directly across the street from New 
Hanover Memorial Hospital. 

Hospitality House, a member of 
the National Association of Hospitali- 
ty Houses, is one of 20 such refuges 
nationally. It gives all its services 
without charge, but many guests 
leave generous donations when they 
return home. 

It is administered by a 33-member, 
community-based board of directors, 
with Clemmons the only paid staff 
member. "I do pay a girl $100 a 
month to sleep in the house every 
night," she said. Aside from these 
two, 74 trained volunteers run the 

Doris Yarborough of St. John's 
Episcopal Church is on the board, 
and she and her husband also work 
as volunteers. "The Episcopal chur- 
ches have really been behind us," 
Clemmons said. "They give money 
and' supplies and volunteers." 

It was through donated supplies 
and labor that Fales' offices were con- 
verted into three small bedrooms that 
accommodate eight persons. A 
queen-sized sofa in the living room 
provides another two sleeping 
spaces. The building had been pur- 
chased by a Wilmington resident who 
rented it to Hospitality House last 
year for $1, but it is now being pur- 
chased for $130,000. 

The compact brick house, its living 
room bright with three walls of win- 
dows, offers more than lodging, 
showers, a small kitchen for meal 
preparation and laundry facilities. It 
offers the feel of home and the com- 
fort of friendly "hostess" volunteers 
always on hand. 

It is not only overnight guests who 
are served, but also day visitors, who 
need to dash in for a shower or to 
wash clothes or just take a quick nap. 

Since Hospitality House opened, 
2,033 overnight accommodations 
have been provided for 551 in- 
dividuals, with an average stay being 
3.7 nights. "After five nights, we 
evaluate each case to determine 
whether they should stay longer," 
Clemmons said. She added that 214 
families have used the house as a 
daytime refuge only. 

"Our families have come from 26 
different states and four foreign coun- 
tries," she noted. 

Since only 8-10 people can be 
housed at one time, the facility is now 
turning away about three persons 
each week, she said, leading the 
board to plan immediate expansion, 
so that 30-40 guests can be housed. 
Clemmons said this could cost up to 




WHEREAS, The Episcopal Diocese of East Carolina and the Rt. Rev. 
Sidney Sanders have demonstrated their commitment to assisting im- 
poverished individuals in Northeastern North Carolina through support 
of the Albemarle Food Bank/Food Pantry/Elizabeth City Community 
Soup Kitchen; and 

WHEREAS, The Diocese has offered the invaluable contribution of a 
building to house the ministry of the Food Pantry, enabling the 
Bank/Pantry to have its initial beginning and to provide services to many 
people; and 

WHEREAS, The Diocese has provided $20,500 in financial support over 
the past two years, helping to provide a solid financial base and setting an 
example of giving to other regional denominations; and 

WHEREAS, The service and dedication of the Episcopal Diocese of East 
Carolina and the Rt. Rev. Sidney Sanders to the Albemarle Food 
Bank/Food Pantry/Elizabeth City Community Soup Kitchen has helped 
alleviate hunger in our state; 

THEREFORE, BE IT RESOLVED that the Albemarle Food Bank/Food 
Pantry/Elizabeth City Community Soup Kitchen does hereby extend to 
REV. SIDNEY SANDERS our deep appreciation for their invaluable 
contributions to the Albemarle Food Bank/Food Pantry/Elizabeth City 
Community Soup Kitchen in its efforts to feed the needy in our area. 

"We hope to be in a bigger place 
within a year," she said. "The need 
has grown because the hospitals have 
begun offering more services, such as 
open-heart surgery, MRI (magnetic 
resonance imagery), and, at Cape 
Fear Hospital an intensive care unit." 

She argues that the appeal of 
Hospitality House is not so much its 
convenient, free service, as com- 
pared with a motel, but the emotional 
support it gives families in crisis. "One 
well-to-do man who was golfing on 
Bald Head Island when his wife fell 
off a golf cart and sustained extensive 
fractures, stayed here because he just 
wasn't used to being alone and need- 
ed companionship," she related. "He 
gave us a very generous contribu- 

Most cases are more severe, like 
the couple whose small child was run 
over by a tractor, suffering brain in- 
juries. "One of them had to stay 
beside her all the time, because she 
was having seizures, so they took 
turns sleeping here," Clemmons said. 

Hospital security guards provide 
transportation from the house of the 
hospital in bad weather or for those 
without cars. Volunteers transport 
families to Cape Fear Hospital, three 
miles away. 

To date the facility has been fund- 
ed mostly by donations from in- 
dividuals, churches, civic organiza- 
tions and local businesses. A 
welcome grant of $50,000 recently 
came from the Kate B. Reynolds 
Health Care Trust, and the United 
Thank Offering was another cause for 
celebration. The New Hanover 
County Board of Commissioners has 
just approved help amounting to 

The resolution at left was 
given in a framed plaque to 
Bishop Sanders and now hangs 

in his office. 

Reports on other recepients 
of our Creative Stewardship 
Grants will be included in the 
next issue. 


Pag* 13 

June/ July 1987 

Bible stories come 
alive in 
Church School 

Take the most vivid 
stories ever told, two fine 
Church School teachers, a 
group of interested fifth and 
sixth graders, mix them all 
together with imagination, 
creativity and a lot of work 
and you come up with these 
two delightful pages of the 
Genesis Star. 

Marjorie Megivern's skills 
as journalist inspired the 
students who told these 
stories to a tape recorder, 
while Marjorie transcribed 
them on her computer. Mar- 
jorie and Trish Williams 
were the two hard-working 
church school teachers of 
the Church of the Servant in 

It took six months of stu- 
dying the book of Genesis to 
come up with these exciting 

This is Christian Ed at its 
most dynamic for children of 
an age that still values im- 
agination and enjoys activi- 

If you would like more in- 
formation on how you too 
can do this project, write 
Marjorie Megivern c/o Cross 

Fritteu by fifth and sixth grade class. Church of the Servant 

Local Man Admits Killing Brother, Then Disappears 

A young man identified only as Abe? 
was found dead in a field near Castle 
Hayne late yesterday, killed by his 
brother Cain, who has now fled the 
state The death weapon is still 
undiscovered and the motive 
unknown, according to New Hanover 
County Sheriff Joe McQueen, who is 
conducting the investigation. 

McQueen 3aid the time of death was 
placed at approximately 6:30p.m. 
Tuesday. Cain was apprehended 
shortly after, following a tip from a 
mysterious telephone caller. Officers 
went to his residence, a cave in north 
Castle Hayne, where he finally 
confessed to the killing. 

The murder took place shortly 
after the ritual sacrifice hour at the 
Castle Hayne temple, where Abel had 

presented a newborn calf as a 
sacrifice, according to the high 

Cain, who is a vegetable farmer, 
told officers he had also made a 
temple sacrifice, after which he 
followed his brother to the nearby 
field and killed him in a fit of anger. 

Before McQueen could continue 
questioning Cain, the alleged 
murderer disappeared, leaving a note 
that said, "I will just wander the face 
of the earth. I know I can't farm 
anymore, but I hope no harm will 
come to me because of what I did. God 
has marked me so everyone will 
recognize me, and it will go hard 
with anyone who tries to kill me." 

Child Threatened By His 'Inspired' Father 

Abraham, a local resident, confessed 
to authorities today that he nearly 
killed his ten- year-old son, Isaac, 
"because God told me to make a 

The near tragedy occurred Friday 
on Grandfather Mountain and was 
reported to police by Abraham's 
neighbor, Lawrence Welsh. 

Welsh was hiking nearby when he 
saw Abraham tying the child down on 
an altar. 

"I saw my neighbor binding his son 
and it looked like he was going to kill 
him," Welsh said. "It was horrible! 

Then suddenly he stopped and got a 
ram out of a nearby bu3h and put it 
on the altar instead. He untied Isaac 
and slaughtered the ram. Isaac looked 
stunned and terrified, but he wasn't 

Isaac consented to be interviewed at 
the foster home where he is staying 
during the investigation. "I was 
really scared, because my dad had 
never done anything like that 
before," he said. "Maybe God really 
did talk to him." 

Abraham, who is undergoing 
psychiatric evaluation, insists he 
was ordered by God to make the 


Isaac, son of Abraham, died at his 
home yesterday after dinner. The 
death was due to natural causes. 

He is survived by his wife, 
Rebecca, and his twin sons, Esau and 
Jacob. Esau immediately sought legal 
advice concerning irregularities in 
his father's will. Esau claims his 
brother deceived Isaac and stole 
Esau's inheritance. 

Esau's attorney, Jack Poisson, 
states he will fight this matter to the 
Supreme Court. 


Construction Workers 
Speak Different Languages 

Confusion and several 
near -accidents resulted last month at 
a building site in Charlotte, when 
thousands of workers constructing a 
gigantic tower suddenly began 
speaking different languages. 

James Wilkins, chief engineer for 
the N.C. Construction Co., project, 
said the tower was planned to be the 
biggest in the world. 

Wilkins, who is among those who 
continue to speak English, said he 
believes the language confusion is 
related to the plans for the tower. 

"Our group took a lot of pride in 
making this the biggest and best 
tower in the world," Wilkins said. 
"Also, one guy brought a Bible in his 
lunchbox, and another worker spat 
on it. God probably got mad." 

The Charlotte resident added, "It's 
hard to give dictation, now, because 
my secretary only speaks and 
understands Chinese." 

One of the construction workers, 
Ben Barnard, described how workers 
were fighting and arguing, because 
they couldn't understand each other 
after languages suddenly changed the 
morning of January 28. 

"My supervisor was all of a sudden 
talking Spanish, so I couldn't 
understand what I was supposed to do 
that day. I went home, " Barnard said. 

A United Nations translator, flown 
in by N.C. Construction Co., identified 
103 different languages among the 
3,420 people working on the 


Page 14 

June /July 1987 

Family Prepares For World Destruction By Flood 

Noah, an Asheville resident, is 
loading a 450-foot boat this week at 
the foot of Mt. Mitchell with 5,000 

Noah said Tuesday he built the 
gopher- wood ark from "holy 
bluepri nts." 

"God told me I had to build this boat 
if I wanted to live," he said. "He said 
He was going to flood the earth and 
destroy everythi ng." 

According to Noah, God instructed 
him to put on the ark every kind of 
animal in pairs. "Bring your family 
and some food, too," God told him. 

Noah said he quit his job as an 
engineer at General Electric in 
December of 1 984, when God spoke 
to him. He has worked on the boat 
ever since with the help of his 

"I used my kids' college fund, about 
$50,000, to buy supplies," he said. 
"About $20,000 was used to 
purchase animals from the Asheboro 

Dan Johnston, Noah's next-door 
neighbor, said of Noah, "He's crazy. 
He sits on the roof and mumbles to 
himself. I've lived next door to him 
five years and he hasn't acted like 
this before." 

Governor Reunites Family 

A Canaanite family involving an 
Egyptian head of state, was reunited 
last week because of a long-standing 
fami ne. 

Joseph, Governor under Pharoah, 
gave food to his father and 1 1 
brothers, who had traveled from 
Canaan, where they were suffering 
the effects of a five - year drought. 

Ten years ago, Joseph predicted the 
famine that would follow seven years 
of plenty. His prediction was based on 
a dream of Pharoah's, who promptly 
appointed Joseph governor and put 
him charge of grain storage during 
the prosperous years. 

A former slave, sold by his 
brothers to Midianites, Joseph was 
re-sold to Pharoah's house. He had 
not seen his family for more than 20 
years when the brothers appeared in 
court last week. 

Since leaving Canaan, Joseph had 
also spent several years in the 
dungeon. His opportunity to hear 
Pharoah's dream came after one of 
Pharoah's servants discovered 
Joseph's talent for dream 

The crucial dream that resulted in 
Joseph's elevation to authority 
involved seven fat cows being eaten 
by seven lean cows. 

Joseph's father, Jacob, and his 1 1 
brothers and their families have 
moved to Egypt to be with Joseph. 

The National Weather Service 
hacks up Johnston's evaluation. "No 
unusual weather is forecast," said 
John Beladowicz in regard to 
predictions of a flood. 

Noah's 1 5- year-old son Ben is not 
happy about the new family activity 

"I'm pretty upset about him taking 
my college money," Ben said. The 
youngster said he worked on the ark 
only because his father made him do 

"He works day and night, but I 
sneak away," Ben said. "I don't think 
God spoke to him. He just had a need 
to spend money." 

Family Trek Here From Iraq 

Yesterday, Abraham, a man who 
claimed God sent him to Hebron to 
build a new naton, arrived with a 
group of 43 people and a collection 
of cattle, goats and camels. They had 
traveled for 1 3 years on foot and 
by camel from their hometown of 
Ur in Iraq. 

"I was told by God to leave every- 
thing I had and settle a new nation, 
and He said He'd tell me when I got 
to my new home," Abraham told 

The trip was perilous, according 
to Abraham's nephew. Lot, who was 
part of the entourage. "I wa3 travel- 
ing by a stream one day and fell and\ 
hit my head," he related. "I'm not 
sure why we're doing this. I was 
sitting at home watching TV one day, 
when my uncle said, 'We're going 
to leave and settle a new nation.' " 

On the way, travel was uncomfort- 
able, Lot said, and he was anxious to 
get to their destination. 

The 88- year-old Abraham al3o 
claimed God told him he would have 
children, and his descendants would 
be "as numerous as the stars in the 
heavens." His wife, Sarah, at 86, 
has never borne a child. 

Pictured are some of the writers of the Genesis Star. From left 
to right, Roy Jessup, Ben Barnard, Rebecca Sims, and teacher 
Trish Williams. Tower of Babel is seen at right 

New Town Is Built 
On Man's Dream 
Of Ladder To Heaven 

A Wilmington man reported 8 
dream last week that he say3 is 
responsible for his creating a new 

Jacob, son of Abraham, claims God 
spoke to him in a vision. Details are 
sketchy, but Jacob states a ladder 
appeared from heaven and came down 
to earth. 

"Angels were sscending and 
descending this ladder," he said. 
"Then God 3poke and 3aid he would 
keep his promise to my father, 
Abraham, and that involved a new 
settlement for the Hebrews." 

Jacob began construction Friday to 
show his faith in God, although he 
says he doe3 not yet understand his 
dream. "I plan to attend a dream 
conference next month at the Kanuga 
Conference Center in 
Hendersonville," Jacob said. 

Artist's conception of Jacob's dream 

Joseph, gorernor 
under Pharoah. 
is pictured left, 
▼ith his brother 
Judab, who is 
begging for food 
for the family 
Joseph's father 
and 10 other 
brothers vere 
brought from the 
land of Canaan to 
be reunited with 


Page 15 

June/ July 1987 






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Vol. 101, No. 6 

Lambeth '88 and Trinity '87 

The Bishop speaks on both 

One of the characteristics of what it means to be human is the fact that most of us come 
equipped with what can best be described as "tunnel vision." Thus when the conversation 
turns to the church we immediately think of "my" parish, or those of us who minister on a 
diocesan level immediately think of "my" diocese. I expect my tunnel vision will be shat- 
tered for a time in July of 1988 when I travel to the Lambeth Conference in England where 
I will meet for three weeks with other Anglican Bishops from all over the world. I have 
already been assigned to my discussion group and in my group are bishops from Burma, 
Jerusalem, Wales, East Asia, Austrialia, Japan, Melanesia, West Africa, Brazil, and 
several more. The Lambeth Conference is held approximately every ten years for bishops 
in all the churches throughout the world who look to the church of England as their 
parent. God willing, I will be proud to represent you there. 

What do I expect at Lambeth? I expect that the petty, mundane parochial matters that 
occupy 99% of our time and energy will rapidly disappear and the real issues that face our 
world at this time will emerge; issues such as hunger, poverty, nuclear disarmament, 
peace, justice, healing, and how to make Jesus known as Saviour and Lord to a sin-sick 
and hungry world. As I prepare for Lambeth I am fully conscious of the fact that 1 go there 
primarily to represent you. I pray that I may return from Lambeth more fully equipped to 
serve you and all the people of East Carolina. 

And now let's turn our attention a little closer to home. During the summer of my col- 
lege years I was waterfront director at two of the finest private camps in this country. For 
six years I was a summer camp director in the Diocese of Tennessee. 

Throughout my ministry I have kept my hand in church 
camps, because of the significant Christian education that 
takes place there. In all my years I have never seen a finer, 
more talented, or more committed staff than the one Carol 
Taylor assembled for this summer at Trinity. My deepest 
thanks to Carol and her outstanding group. 

Trinity Center is now financially self-sufficient. However the 
diocese does underwrite the summer camping program in the 
amount of $25,000 so that we can keep camp tuition low. We 
also give some additional scholarship aid. We try to make sure 
that no one is prevented from coming because of lack of funds. 
The diocese also helps underwrite a camp for handicapped 
persons at Trinity which is taking place as I write these words. 
The diocese could not serve people in these ways without your 
pledge to your local congregation. I thank you. For it is you 
that enable the crucial ministries that the church engages in on 
the local, diocesan, national and international level. God bless 

Diocesan news and conferences 

Resource Center Update 

Recently received in the Resource Center is an especially good video en- 
titled "Sex, Drugs & AIDS." Describes what AIDS is, how it can and cannot 
be transmitted and provides peer support for modifying at-risk behavior. 
Also promotes understanding of those who are infected with the AIDS 
virus. This award-winning video is 18 minutes in length and recommended 
for ages 15 - young adult. Also available is the video from the Tom Downs 
Christian Education Conference held at Trinity in June. 

Bible teacher comes to Wilmington 

Verna Dozier will be in Wilmington on September 15 and 16. 
If you love the Bible, you will love Verna, "the best Bible teacher in the 
Episcopal Church." 

At the Church of the Servant in Wilmington, 4925 Oriole Drive. Call 395- 


The 1987 Resource Center Catalogues were distributed to all parishes in 
the diocese during July. If your church did not receive one or if you would 
utilize a personal copy or would like to borrow the above-mentioned videos 
then please notify the following: 

Mrs. Anne Henrich 
Diocesan Resource Center 
c/o St. Stephen's Episcopal Church 
200 N. James St., P. O. Box 984 
Goldsboro, NC 27530 Phone: 734-4263 

Lobster Fair in Greenville 
October 3, 1987 

The Lobster Fair deadline for ordering lobsters is September 13. Order 
by calling 355-2125. St. Timothy's is in Greenville. Take 14th Street exten- 
sion and go to the end of the street and turn left. You will see lovely St. 
Timothy's on the right. 

Live lobsters - $7 
Cooked lobsters - $8 

Jubilee to feature Shepherd's Staff 


The Episcopal Church produces many fine publications. One of the best 
is Jubilee Magazine; it deals with the social concerns of the church in the na- 
tion and the world. In September, Jubilee will feature one of the ministries 
in our diocese, Shepherd's Staff of Belhaven. 

The magazine will come to you free of charge just for the asking. 

Write: Jubilee Magazine, The Episcopal Church Center, 815 Second 
Avenue, New York, N.Y. 10017, and ask to be put on the mailing list. 

Campus ministry wants 
to know your children 

Do you have a student attending a college or university? If so, please call 
your parish office giving the student's name, campus address and phone 
number. Your church will get the information to the appropriate Episcopal 
Campus Ministry program. Ministry in higher education is an extension of 
the nurture in the faith that your family and your parish family have begun. 
It is important that this supportive link to the Christian community be 
available to college students in these years of rapid growth and change. 

September 20 

Bishop Duvall to be featured on the 
Episcopal Series of th e Protestan t Ho ur 


September 1987 Of The Episcopal Diocese of East Carolina Vol. 101, No. 6 

Katerina Whitley, Editor Marjorie Megivern, Contributing Editor 
Cross Current is the official publication of the Diocese of East 
Carolina. It is published monthly except for combined issues in 
Feb. /Mar. and June/ July. It is mailed free of charge to parishioners of 

the diocese. 

Views expressed in Cross Current are editorially independent and do 
not necessarily reflect official policy of the diocese unless signed by or at- 
tributed to an official of the diocese. Third class postage paid in Green- 
ville, North Carolina, Permit No. 645. 

TELEPHONE 792-7127 
POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

(Duvall was rector of Holy Trinity, Fayetteville.) 

The first of twelve programs of the Episcopal Series of the Protestant 
Hour will begin on October 4, 1987. The programs, produced by the 
Episcopal Radio TV-Foundation, will be heard over more than 400 radio 
stations in the United States and also on the Armed Forces Network. It will 
also be carried on television by the Catholic Telecommunications Network 
of America. 

The Rt. Rev. Charles F. Duvall, Bishop of the Central Gulf Coast, will be 
this year's speaker. The Series, based on the Psalms, is entitled "Love 
Songs and Blues of the Soul." Music for the Series will feature the choirs of 
St. Paul's Episcopal Church in Mobile, Alabama and Christ Episcopal 
Church in Pensacola, Florida. 

The Episcopal Series of the Protestant Hour is a half-hour program which 
in 1984 won the George Foster Peabody Award for Excellence in Broad- 
casting. It is produced for the Episcopal Radio-TV Foundation by Arden 
Moser. The program is duplicated and distributed nationwide by the Protes- 
tant Radio/Television Center. 

Please check with your local stations for the dates and time of the 
Episcopal Series of the Protestant Hour. 


Page 2 

September 1987 

Cross Current 

' ■ Dialogue 

East Carolinian writes 
from Guatemala 

To the Editor: 

As an Episcopalian living in 
Guatemala, I read with great interest 
your publication "Cross Current" 
(copies are sent to me from 
Goldsboro, my home town) . Your in- 
corporation of social issues and pro- 
blems, especially those pertinent to 
my neck of the woods, is something 
that I admire. It was a pleasure to 
read the articles on social justice and 
peace for they demonstrate to me 
that the church, at least the Diocese 
of East Carolina, is committed to por- 
traying situations as they exist instead 
of being fabricated Administration 
assessments. As you recently said of 
the New York narthex this is "what 
gives hope and restores faith." Too 
often the humble, weak and oppress- 
ed are forgotten for more cheerful 
and self-righteous topics. Of course, 
they don't necessarily exclude each 
other but more often than not they 
do. It is my belief that folks in N.C. 
need to know what's going on down 
here - being informed is a good start. 

Keep up the effort. The church 
more than ever needs to hear voices 
like yours to help make decisions, 
shape church policy and give direc- 
tion. Good luck! 

Wilton Kennedy 

Viewer is moved 
by special Olympics 

To the Editor: 

The highlight of summer television 
has been the Special Olympics. 
Television personalities have cheered 
the participants on as being winners. 
The participants have been described 
as special. The thousands of 
volunteers who work with this are 
called loving and giving. 

No one has been left dry eyed just 
from observing this beautiful picture. 
There are many reasons for this — 
personal, private reasons and com- 
munal reasons. I believe the com- 
munal reason is seeing God's love at 
work and the joy that comes from 

But I cried, also, because these 
special winners are often the ones 
that are targeted for abortion or early 
death by certain members of society. 

I feel that this irony of modern 
times should be contemplated. If 
these special people can cause such 
outpourings of love, why does society 
put such a low value on their human 

May the Lord be our guide in these 
modern times. 

—Debra Boyle 
St. Paul's, Edenton 

Responds to Lewis 

To the Editor: 

Recent letters appearing in 
Dialogue have centered on the op- 
posing views of Christianity and 
humanism, and the prevalence of the 
latter; in Christian circles not enough 
has been aired on this issue. I hope I 
might be permitted a few comments. 

Jesus was not a simple story teller 
(although this was claimed in a recent 
epistle), as the parable about the 
Sower discloses; those who think so 
are surely in the category outlined in 
Matthew 13:9-17. As for the priest 
and the religious figure who preceded 
the Samaritan, where is the clue that 
they "had nothing but heaven on 
their minds?" They might very well 
have been like their counterparts to- 
day, more preoccupied with fundrais- 
ing, career development and social 
position than fulfilling the re- 
quirements of their calling. 

True religion is not "prissy piety;" 
that is the forte of false Christianity in 
the language of the humanist. 
Webster's American and Chambers's 
English dictionaries define humanism 
as: "any system of thought or action 
based on the nature, dignity, in- 
terests, and ideals of man 

without recourse to supernaturalism," 
and a humanist as a follower of it. In 
"A Christian Manifesto" Francis 
Schaeffer writes, "The Humanist 
Manifesto I and II both state that 
humanism is a religion, a faith." The 
Supreme Court made the same ruling 
in 1961. Dr. Schaeffer declares: 
"Christians, of all people, should 
have known, taught, and acted on 
this. Religion touches all of thought 
and all of life; and these two religions, 
Christianity and humanism, stand 

over against each other as totalities." 
In his writings Karl Marx equates 
humanism with communism. But it is 
not to be feared; a Christian is ad- 
jured to fear God only. We seem to 
have slipped on this. 

Isaiah 53 does not present a por- 
trait of a humanist, i.e., "one who is 
concerned with the study and welfare 
of human beings." Jesus even refuted 
the appellation "good" with the firm, 
"No one is good - except God alone." 
And, repeatedly, throughout his 
ministry disowned praise and honour 
for himself by insisting that he spoke 
the words of God and performed the 
works of God, for the glory of the 
Kingdom. To suggest that he was a 
humanist put to death by the ac- 
credited of a Holy God is ludicrous. 

Of course, the opposite is true as 
the adversary attempted to destroy 
the Seed of Righteousness. Jesus 
took issue with those who set aside 
the commandments of God in order 
to observe their own traditions began, 
at the latest, in the Garden of Eden. 
He spoke out "boldly" and acted 
"courageously" as Mr. Robison has 
done in his evaluation of our failure 
as Christians to be "the light of the 
world" and "salt of the earth." 

Mr. Lewis cites "Nazi Germany the 
clearest example of a nation in which 
good, church people failed to speak 
out." Evidently he has not heard 
about Dietrich Bonhoeffer, who 
gathered together a band of his or- 
dained brethren and tried to stem the 
tide of humanism that engulfed that 
country. He also journeyed to lands 
beyond his own, including the United 
States, begging the shepherds to rally 
their flocks and nations to stand in the 
gap. But none would; although all of- 
fered him asylum to preserve his life. 
"Boldly" and "courageously" he went 
down to his Jerusalem, there to be 
hanged as a common criminal. That 
event, too, was spiritual warfare 
disguised as a political action. Jesus 
taught that it was enough for the ser- 
vant to be like his master. 

It is unquestionably true that the 
Spirit does have the power to work 
through people to bring about 
change. And it is the responsibility of 
the people of God to discern the dif- 
ference between the Holy Spirit and 
the spirit of the world, which would 
preach another gospel and another 

Jesus than has been presented to us. 
We are given some guidelines: 

Avoid godless chatter which 
teaching will spread like gangrene; 

Don't have anything to do with 
foolish arguments since they produce 

The time will come when men will 
not put up with sound doctrine but 
seek teachers to say what their itching 
ears want to hear; 

Because they love praise from men 
more than praise from God. 

Social action as a result of in- 
dividual salvation is a work of the Ho- 
ly Spirit as can be readily seen, by 
looking back at the Wesley revival 
that saved England in the eighteenth 
century. And almost single-handedly 
William Wilberforce turned England 
totally away from being a slave- 
owning country long before the 
United States did. Lord Shaftesbury 
dared to demand justice for the poor 
during the Industrial Revolution. 

All succeeded in their ministries. 
Not because they were good; none 
claimed to be. They were, however, 
conduits for a Holy Spirit who 
brought about individual salvation out 
of which flowed the "living water" of 
social action. There we have it. First, 
fear of God, then obedience to God. 
This is what moves mountains and 
changes lives. This is God's way. 
Believer, "walk ye in it." 

Thank you for your attention. 

Elizabeth E. Kroeger 
St. Christopher's 

Cross Current welcomes 
your letters and opinions. 
Please keep letters short 
and include name, parish 
and telephone number. 


Page 3 

September 1987 

Ordination in Wilmington - a pageant of beauty 


The pageantry of the Episcopal 
Church has perhaps no more 
beautiful ceremony than the service 
of ordination. Certainly, the Rev. Eli 
Hoke Campbell Jr. entered into the 
second vocation of his life on Aug. 
11, with grandeur, color and high 
drama, as he was ordained into the 
priesthood at St. John's Church in 

A Navy chaplain for 24 years and a 
Baptist minister for 30 years, Camp- 
bell said of this turn of events. "The 
Lord led me through the Eucharist, 
and the feeling came over a period of 
time that He was leading me to seek 
Holy orders." 

The stage was set for the ordination 
by glorious music from St. John's 
handbell choir and trumpet duets by 
David McChesney and Harry 

A procession of the participants in 
the service included more than a 
dozen of the area priests, in addition 
to the Rev. Msgr. Lucian Brasley, the 
Gospeler, John Jeffries who read the 
Old Testament, Psalmist Susanne 
Canoutas, the Rev. Jeffrey Powers, 
the Bishop's Chaplain, the Rev. Chip 
Marble, St. John's rector, the Rev. Al 
Durrance, and of course Campbell 
and Bishop Sidney Sanders. 

The Rev. Durrance preached a 
straightforward, yet uplifting message 
meant to illuminate the role of the 
priest for the ordained and for the 
congregation . 

One person in each Christian com- 
munity is set apart, he said, to sym- 
bolize the ministry of Christ, because 
"God so loved the world that he 
didn't send a committee." 

Listing the priest's unique func- 
tions, to absolve, bless and celebrate, 
he said, "The priest should not tell 
anyone what to do; Jesus did not 
manipulate or coerce anyone, but He 
proclaimed the gospel." 

He also reminded Campbell that 
the priest does not belong to himself, 
but to that community he serves, and 
he charged him to commit himself to 
be in prayer, to love his people, to 
study Scripture, and to lead people 
into holiness. 

Following his examination by the 
Bishop, Campbell was consecrated, 
with his new colleagues gathering 
around and, with the Bishop, laying 
their hands on him as he knelt. 

When he had been vested, he 
received a special greeting from Capt. 
Robert Duke, representing the Navy 
Chief of Chaplains. Also present 
were 10 of his former fellow- 

On hand to present the elements 

The newly ordained priest, the Rev. Hoke Camp- 
bell, Bishop Sanders, and the Rev. Al Durrance. 

for the Eucharist, at which the new 

priest assisted, were his wife, Anna 
Fay, who had baked the bread, and 
his daughter, Sarah Jane. 

Campbell said Bishop Sanders has 
worked with him over the past two 
years toward this goal, and, as a 
graduate of Southeastern Baptist 
Theological Seminary in Wake 
Forest, he spent only a brief period at 
Virginia Seminary to take Anglican 


He will continue serving as curate 
at St. John's, as he had done over 
the past few months, and will be the 
priest in charge of a proposed mission 
church in Hampstead. 

With the sponsorship of St. John's, 
and with consultation of the Diocesan 
Development Committee, the 
possibility of establishing a new 
church is being explored in this com- 
munity north of Wilmington. 

To Whom It May 

Acclaimed musical comes to 
Elizabeth City 




Friday, September 11 at 8:00 p.m. 
Saturday, September 12 at 3:00 and 8:00 p.m. 
Tickets: $8 for adults, $7 for children and older adults 
Call 338-1686 for reservations. 
All profits will go to The Elizabeth City Community Soup Kitchen. 

Don't miss it! 

"So why is To Whom It May Concern' so phenomenal? Why are 

people getting so excited? Why have potential ticket buyers been turned 
away at every performance?" 

"The To Whom It May Concern' phenomenon has its roots in the 
right script and the right music being staged by the 
right director and performed by the right cast and for 
the right audience in the right place." Roy Proctor 


Page 4 

September 1987 

Carol Taylor reports 
on summer camps 

The Trinity Summer Camping Pro- 
gram is underway in full swing with 
many exciting things happening for 
the youth and families who have 
been participants in the program this 
summer. The camps have been full 
with campers from East Carolina and 

The Summer Camp Staff arrived in 
mid-June for a training session prior 
to the camps' beginning. A terrific 
staff is in place this summer who 
possess many gifts, talents and above 
all enthusiasm and love for youth. 

The staff this summer are: Maria 
Whitley, Williamston; Gael 
Chamberlain, Greenville; Kendra 
Dowless, Jacksonville; Pickett 
Griswold, Goldsboro; Michelle Mills, 
Jacksonville; Michael McElreath, 
Charleston, S.C.; Thomas Stubbes, 
Atlanta, Ga.; Renee Hoffman, 
Beaufort; Michelle Chesson, Roper; 
Melissa Shelley, Columbia, S.C.; 
Ellen Jeffreys, Goldsboro; Jeanna 
Ward, Morehead City; Yuri 
Southerland, New Bern; Mark 
Templeman, Fayetteville; Sean 
Cavanaugh, Elizabeth City; Tim 
Williams, Morehead City; and Ayres 
Henderson, Kinston. Many of these 
are our own college youth in this 

The camping season opened with 
Senior High Camp and 55 youth in 
attendance. The session leaders for 
the camp were The Rev. Joe 
Cooper, The Rev. Ton Whiteside 
and The Rev. Chris Mason. The 
theme for the session was: "Moving 
from darkness into light as the 
children of God." 

The theme was carried out in many 
ways with the highlight of the session 
the completion of the outdoor chapel 
as an offering to the diocese by the 
youth. Bishop Sanders joined the 
youth and broke ground for the 
beginning of the outdoor chapel at 
Sanders Point. 

A part of our theme for the week 
was to look at creation a~hd think 
about how we bring order out of 
chaos. Our first hand experience was 
to spend several days on Sanders 
Pont chopping brush, hauling brush, 
laying a path way, building a founda- 
tion for the altar and bringing the 
stones for the altar. A stone mason 
laid the altar. 

The symbolism which came from 
this creation was that there are 12 
stones around the base for the 12 

tribes of Israel and 79 stones in the 
altar for the number of people who 
are working on the chapel. The com- 
pletion of the chapel brought much 
joy to the camping community. The 
camp shared in worship on the lovely 
point several times during the session 
at sunset with the egrets on the marsh 
and the sun dancing on the water and 
the altar in the foreground. 

Even with our work project, much 
fun, laughter, learning and play were 
a part of our time together. 

The next session held was 
Discoverers I for 4-6 graders. We had 
a full camp with 72 campers in atten- 
dance. The Rev. and Mrs. John 
Richards and The Rev. Blaney 
Pridgen were the session leaders for 
this session. These campers spent 
time discussing the Commandments, 
the Beatitudes, what God's call is for 
each of us and our responsibility for 
Christian love. We shared worship 
together at the outdoor chapel and 
the deck of the ocean. 

Campers were involved in biblical 
skits and were readers and leaders in 
our services. The Bishop even got in- 
volved in our skits as Pharoah! The 
campers enjoyed many activities 
together such as walks down the 
beach, drama, marshing, sailing, 
canoeing, swimming, archery, camp- 
fires, picnics, games on the beach 
and talent shows. The session 
brought together many campers for 
the first time and began the tradition 
of camping for many. 

The Fourth of July weekend 
brought another group to our camp- 
ing program and that was the 
families. The Family Camp had 103 
in attendance with our facility being 
utilized on the conference and camp 
sides. We had a number returning 
from last year and many new faces to 
this special weekend. We had 
mothers, fathers, children, and 
grandparents here to share in this 
special weekend of the summer. The 
Rev. King Cole was the session 
leaders for the camp . 

Jim and Sherry Terrell of 
Morehead shared their musical 
talents with the families by leading us 
in singing as well as sharing with us 
their gifts of music. Nancy Rein hart of 
Morehead City led the children's 
program. The theme and teaching we 
shared were building God's covenant 
as a community with family, 

understanding the promise of cove- 
nant, receiving and sustaining the 

A special event was shared on the 
beach by the group. Families were 
given a letter to build in the sand on 
the beach about 8 feet in length and 
the following was spelled out by the 
families... We Choose Life! We Will 
Serve The Lord! The group then 
gathered on the deck above the 
beach and saw the words of the cove- 
nant we were making. With Jim Ter- 
rell as the trumpeteer we all sang 
"God Bless America" on our special 
holiday. The families had plenty of 
time to share in rest, relaxation, talk, 
swimming, the beach and of course 
the July 4th favorite. . .watermelon! 

In early July the Adventurers I ses- 
sion was held for 7-9 graders. The 
Rev. George Muir and The Rev. 
Marlon Poitier were session leaders 
for this camp. These campers spent 
time learning about creation and ex- 
plored the surroundings. After a mor- 
ning walk the campers brought back 
symbols of creation and created a 
Large mural which as a group they 
hung in the centrum. The focus of 
their creation as a community began 
their week of discovery in communi- 

Covenants were made by cabins 
and observed throughout the week, 
the prophets of our time were 
discussed, parables were offered in 
modern day expression by the 
campers and our role as Christians 
was discussed and individual 
challenges of responsibility were 
made. The campers shared in many 
of the camp activities and participated 
in a number of workshops such as 
mime and juggling, drama, issues of 
today, singing, boat rigging and, of 
course, beachwalks to find shells. A 
roaring scavenger hunt brought much 
enthusiasm and the campers produc- 
ed a terrific talent show! 

The summer moves on with other 
camps ahead: Discoverers II, Ex- 
plorers I, Camp for the Arts, Music, 
Arts, and Drama Camp and the 
Camp for the Handicapped. Each of 
these camps promises to be full of fun 
for all. 

We are excited about our second 
summer at Trinity and feel the camp- 
ing program is meeting with much 
success. The campers are the key and 
there have been wonderful people 
sharing in the program this summer. 

Discoverers I. Stormy 
Dunker, Southport, 
concentrates on the water in 
his cup and the finish line. 

Michael McElreath, 
counselor, and camper, 
Lee Freeman, beat the 
clock in the wet t-shirt relay. 

Carol Taylor will have a follow-up 
article in the next issue covering the 
Handicap Camp about which we 
have received glowing, oral reports. 


Page 5 

September 1987 

Trinity as a focus 

of energy and healing 

Personal reflections 
on a recent visit 


I went to Trinity Center on Sun- 
day, August 15, feeling very tired and 
sick and rather discouraged. When I 
returned home on Tuesday evening I 
was without pain for the first time in 
three weeks and I felt energized and 

During the two-hour drive home I 
tried to analyze what had happened 
during those three days, but, instead, 
phrases of gratitude spoke 
themselves in my mind. 

I remembered, as I always do when 
I visit Trinity, how we started — was it 
that many years ago? Is it possible 
that we have been using the center 
only one year? It has been part of us 

It has become the heart and center 
of our diocesan life together, and it 
seems inevitable that so much that is 
good happens there. 

On this middle weekend of August, 
the Executive Council and lay leaders 
of diocesan commissions met for an 
overnight of dreaming and of plann- 
ing for the future under the guidance 
of consultant Ted McEachern. There 
was much hard work in that detailed 
planning, setting of priorities, of 
goals, and of objectives. 

If we do accomplish half of what 
we planned, our diocese will be 
revitalized and rejuvenated in un- 
precedented ways within five years. 
(You will get a full report on all this as 
soon as the Executive Council meets 
to approve its goal-setting on 
September 11.) 

Our overnight gathering ended on 
Monday afternoon as the next one 
was starting — the Board of the 
Episcopal Church Women would 
meet overnight, to continue the next 
day with the Chaplain of St. Mary's 
College, the Rev. Janet Watrous as 

So on the tree-shaded paths, and 
in the softly lit conference housing life 
was going on continuously. In bet- 
ween one realized that more, much 
more was happening in the other half 
of the dining room and on the 
Sound-bordering cottages of the 

Over the lagoon, where the foun- 
tain bubbles up in brilliant sprays, 
egrets soar and swoop in wide- 
winged grace — a new whiteness of 
beauty over the green. 

In similar manner a host of 

beautiful young people flew over their 
last three days of the Music-Art-and- 
Drama Camp. They were full of 
energy, good will, talent and much 
healing joy. 

Carol Taylor, Camp Director, has 
assembled a first rate staff. These are 
lovely young people — healthy, 
handsome, and brimming with talent 
and love. One needs to visit a camp- 
fire sing-along to experience the good 
energy that emanates from the staff 
and communicates itself to the 

Who can be despondent when the 
Church has such fine teenagers and 
young adults in its folds? The future 
looks good . 

The culmination of the Music-Art- 
Drama session is the presentation of a 
musical play, in this instance, Dr. 
Nuwine's Traveling Show. The final 
Eucharist, to which the parents and 
guests are invited, serves as the 
perfect setting for the play, the drama 
within the drama. The play is given in 
the place of the sermon, and the art 
works of the campers are brought for- 
ward during the offertory. 

The Rev. Frank King, the young 
rector of Christ Church, Hope Mills, 
and St. Mark's, Fayetteville, was the 
spiritual director for the camp session. 
His wife, Jocelyn, was the session 
leader for the Camp of the Arts. The 
Kings' youth and enthusiasm helped 
them form close bonds with staff and 
campers alike, and Frank's keyboard 
gifts were a great asset since he serv- 
ed as the play's accompanist. 

Sylvia Wall, formerly of Zion, 
Washington came for her second 
year as session leader to direct the 
music. Many in the diocese, especial- 
ly the ECW, remember Sylvia's gifts 
with musical instruments. The 
Diocese of East Carolina still remains 
her home, and her children, Martha, 
Mike and Melisa, found it extremely 
difficult to say goodbye. They, with 
their mother, shared their talents. 

Maria Whitley, a senior counselor 
in charge of drama, was the stage 
director. She brings much expertise 
as a director, actress, set and costume 
designer, and above all an efferves- 
cent, joyful presence to a position 
that takes enormous energy and pa- 

Renee, another senior counselor, 
was the choreographer for a show 
that depended greatly on movement. 

Frank King at the 
keyboard served as 
spiritual director 
and accompanist. 



Page 6 

September 1987 

The Centrum is the place 
to gather for activities. 
The permanent adorn- 
ment of the cross 
dominates the graceful 
paper lanterns; the 
canopy and backdrop 
were created by a huge, 
colorful parachute. 

Maria Whitley, stage 
director, at dress 
rehearsal. (Right) 


At left, Mike Wall 
sings his part as 
Dr. Nuwine. 

1 company of Dr 
Ne's Traveling Show 
;t for the final bow. 

Mark Walter sang on the 
show and played the violin. 

Renee moves like a dancer and looks 
young enough to be a camper. She 
was assisted by the ever-giving Mary 
Lee Hawse of Wilmington who also 
trained the clowns who were excep- 
tionally good. 

Dr. Nuwine's Traveling Show 
brought together 32 young campers 
who worked under the able staff that 
in eight days shaped them into a 
repertory company that performed 
with exuberance and communicated 
the message of "He who has ears to 
hear and eyes to see, let him act out 
the will of the Father..." in giving aid 
to the poor and the homeless; and he 
who has the slightest talent, when he 
combines with others like himself, can 
make a real difference in this world. 

I came away thinking that this lit a 
spark of interest in your people who 
some day will make the conscious 
decision to offer themselves to the will 
of the Lord to be used for His service; 
or to turn their backs and work only 
for their personal ambitions and fulfill- 
ment. Surely, this week at Trinity will 
make a difference in them, together 
with the love and interest of their 
parents and the support of the church 
family. May the spark turn into the 
ever-burning flame of God's love. 

Bishop Sanders told us last 
February that he would spend much 
time with our young people this year, 
and he has been present this summer 
at every camp session laughing with 
the kids, singing and worshiping with 
them. That, too, does make a dif- 

And then, there is Carol Taylor, 
Camp Director and Diocesan Youth 
Coordinator. Those of us who have 

worked in the diocese a long time 
held our breath when the youth coor- 
dinator was hired. It was a new ven- 
ture and we were not sure what it 
would mean. Relieved, we knew 
quickly enough how good the choice 
of Carol was, but after her first season 
as Camp Director, we can shout our 
joy and gratitude for her hard work- 
ing, enthusiastic, and loving presence 
among our young people. Thanks be 
to God. 

We are a very fortunate group 
within the people of God. We have 
beautiful churches, we have able 
leaders whose devotion to our Lord is 
evident, we have good people full of 
material and spiritual riches and of 
good will. 

Now we have a first class center for 
camps and conferences, where black 
and white Episcopalians do live and 
laugh and work together. No more 
artificial separation. Thanks be to 

As I write this, something new and 
exciting is going on at Trinity — the 
first camp for the handicapped. There 
are two in wheel chairs, one person 
with autism, several with Down's syn- 
drome and lots of wonderful 
volunteers. How great is God's mercy 
when we share with one another in 

This article is unashamedly and 
unapologetically personal, because 
something good happened to me at 
Trinity and I wanted to share it with 
you. You built this place for healing 
and for growth. It is fulfilling its pur- 


Page 7 

September 1987 

A senior 
impressions of 
Camp Trinity 

This June the senior high young 
people of the diocese went down to 
the banks of Bogue sound... and they 
camped! That's right. Between Salter 
Path and Atlantic Beach there is a 
brand new little camp called Trinity. 

Camp Trinity. 

We played all the usual camp 
games. We sang all of the usual camp 
songs. We canoed, we sailed, we 
danced, we swam, we built a chapel. 

Wait! Since when is building a 
chapel a normal camping activity? 

It's not! So who said we were a nor- 
mal camp? 

Anyway, the chapel is beautiful 
and it was built by a bunch of 
beautiful people who worked very 
hard, in the heat, and in the poison 
ivy, to give us, the diocese, a new 
outdoor chapel. Yeah! Dick 
Griswold, from Goldsboro and the 
Revs. Joe Cooper, Ton Whiteside, 
and Chris Mason coordinated the 
work. Thanks guys! The litch gate at 
the entrance of the chapel was 
designed by a camper, Chris 
Voorhees, son of the Rev. and Mrs. 
Ted Voorhees, of Wake Forest. 

You must come see this chapel! 
But for those of you who can't come 
right away, let me describe it for you. 

The new chapel is located at 
Sanders Point near the waterfront. 
As you approach the path, your eyes 
will be drawn to the beautiful waters 
of the sound and to the litch gate 
which marks the beginning of the trail 
to the chapel. When you walk upon 
the path the coolness of the sea 
breeze will blow against your body 
and the unbelieveable beauty of the 
place will take your breath. When 
you reach the end of the trail you are 
at Sanders Point. You have reached 
the chapel which is almost surround- 
ed on three sides by water. The 
chapel is a place to come to gather 
and it is a place to be at peace and 
most important it is a place to worship 

This chapel is a testimony to God's 
Creation and to the gift of creativity 
he has given to his children in this 
diocese. The Senior High Camp can 
be proud of the new chapel. They 
can be proud of their camping ses- 
sion. And they can certainly be proud 
of themselves. 

— Thomas Stubbes 
Senior Counselor 
Trinity Summer Staff 

The new chapel was 
consecrated at a 
Eucharist. Celebrating are 
the priests who served as 
session leaders: Chris 
Mason, Joe Cooper 
and Ton Whiteside. 


Page 8 

September 1987 

A book review 

World Hunger: Twelve Myths 

Book explodes myths and arms us to battle hunger 


For more than 10 years Joe Collins 
and Frances Moore Lappe have per- 
sistently crusaded for an end to 
hunger in the world. Since the two 
writers joined forces in 1975, they 
have founded the Institute for Food 
and Development Policy, produced 
wide-ranging studies and articles, 
traveled and spoken across the coun- 
try, in an effort to research and then 
educate others on the troubling ques- 
tion: "why hunger in a world of plen- 

The two have also written five 
books together on the subject, and 
the latest, published last year, is 
"World Hunger; Twelve Myths." It 
leads the reader through 12 popular 
notions that seek to explain why there 
are hungry people. These myths 
have come about so that the well fed 
can be justified in turning their back 
on the problem. 

In conducting research that dispels 
the 12 myths, the authors found 
some surprises: some countries con- 
sidered hopelessly overcrowded have 
enough food resources for their peo- 
ple; increasing food production might 
not help the hungry; American 
foreign aid often hurts rather than 
helps the hungry; and the interests of 
most Americans are the same as 
those of the hungry in the third world. 

Collins and Lappe begin with sim- 
ple explanations. "The root cause of 
hunger," they say, "is a scarcity of 
democracy, a lack of power by the 

Then the myths begin to go down. 
Many are simply-stated and easily 
understood: the myth that there's not 
enough food, that nature's to blame 
and that there are too many mouths 
to feed. Others are complex and not 
so readily grasped: feeding people 
threatens the environment; the free 
market can end hunger; and 
technology would help by boosting 
food production. 

But the chapters that challenge our 
thinking and our comfort "are those 
that deal with the effects of U.S. aid, 
the ways in which our interests are in- 
terwined with the hungry, and 
whether ending hunger also ends 

Full documentation shows that our 
government's foreign aid is concen- 
trated on a few governments, that the 
poorest countries receive the least, 
and that over half our food aid is not 
given away but sold to recipient 

governments that can then sell it to 
citizens who can pay. 

It is demonstrated with specific ex- 
amples that American help is concen- 
trated on governments oppressive to 
the poor, those who at least pretend 
to seek our "national interest." It is 
also shown that the biggest category 
of help to other nations is military. 

Collins and Lappe urge citizens to 
tell their congressional represen- 
tatives to stop military and economic 
assistance to third world governments 
that block demands from their people 
for fundamental change. 

Although we often think we must 
forego our own interests to help the 
hungry, the writers suggest that 
humanity's fate is closely interwoven. 
"Our government's rhetoric of 
dominance, saying the U.S. must be 
number one, encourages us to iden- 
tify our well-being with winning out 
over others," they write. Instead, 
they declare our well-being is tied up 
with that of the hungry. 

There are disturbing statistics about 
our militarized foreign policy. The 
U.S. has intervened abroad 65 times 
in this century, not counting the two 
world wars. And today we have 333 
major bases on foreign soil, costing 
$138 billion. The cost of such 
militarization adds significantly to the 
national deficit. 

The governments we uphold at 
such cost arm themselves against the 
hungry to protect the privileged, ac- 
cording to Collins and Lappe. The 
hungry are kept hungry and often 
massacred, and we pay in higher 
taxes, so that the U.S. government 
can protect its "national interests," 
often identified with keeping third 
world nations poor. 

The argument that a society must 
eliminate freedoms for its citizens if it 
eliminates hunger is debated as the 
last myth. We must not understand 
freedom only as the right to ac- 
cumulate wealth, the authors say. 
This vision is not consistent with that 
of our founding fathers, they main- 
tain, quoting Thomas Jefferson as 
saying, "The misery of Europe was 
caused by the enormous inequality in 
landholding." He believed the land 
should be redistributed every genera- 
tion. Tom Paine explained why: 
"Man did not make the earth; he had 
no right to locate as his property any 
part of it." 

The book's conclusion is a look at 
what you and I can do about world 
hunger. "The most important step 

October 16 is World Food Day 

Your parish priest has received materials for 
observing this day. October 18 is Hunger 
Awareness Sunday. Very fine worship 
resources with special litanies are included in 
the Hunger Packet. Prepare now for this im- 
portant date. 



& Slide Shows 

CWS/CROP • 1006 Lamond Ave. • Durham, NC 27701 
(919) 688-3843 • (919) 688-3245 

Share the Joy 

Americans can take to end hunger is 
to remove U.S. support from regimes 
determined to resist the changes 
necessary to end hunger," is one of 
the more hard-hitting statements. 

This, of course, relates to a govern- 
mental course of action. Personal ac- 
tivity begins with getting alternative 
sources of information, not depen- 
ding only on television and the 
mainstream press for world news. 

Then we must serve as educators 
to share knowledge with friends, co- 
workers and family. We must write 
letters to the editor and to represen- 

Our careers are channels of 
response, too, Collins and Lappe 
point out. Our choice of career could 
be determined by its contribution to 
society, rather than its lucrative value. 

And, of course, through our chur- 
ches, community groups and local 
government we can directly feed and 
clothe and house people. 

Finally, the way we spend our 
money is a vote for a world that's 
hungry or well-fed. We can redirect 
our dollars to support product 
boycotts, like that against Nestle, 
whose infant formula was responsible 
for so many deaths. 

A resource guide of periodicals and 
organizations relating to hunger 
closes this thought-provoking book. 

"World Hunger; Twelve Myths" is 
being placed in the regional diocesan 
library by the hunger commission, 
and may also be ordered from Grove 
Press, 196 W. Houston St., New 
York, N.Y. 10014, at a cost of $7.95. 


Page 9 

September 1987 

Focus on spirituality 

Christian Ed reschedules fall 
conference to Advent 


popularity of Trinity Center, the 
Bishop asked the Christian Education 
Commission to reschedule its con- 
ference from November 13-15 to 
December 4-6. Our first response 
was, "People are too busy preparing 
for Christmas to come." Our second 
response was, "We would like to pray 
about it and get back to you." God 
seemed to be guiding us to the 
change. We are now very excited 
about this change to the Advent 
Season. We make this decision well 
aware of the risk of poor attendance 
but we believe that the potential for 
high attendance, and/or for spiritual 
growth in those who attend, makes it 
well worth the risk. 

Yes - the headline "Mary 
Christmas" is not a typographical er- 
ror. We do wish all of you a Mary 
Christmas and we think a con- 
ference/retreat on contemplative and 
meditative prayer will open the way 
for a very Mary Christmas. How did 

Mary prepare for the coming of Jesus 
into her life? The first thing she did 
was to develop through the years a 
life of active and receptive prayer. We 
easily recognize the active form 
known as ACTS (adoration, confes- 
sion, thanksgiving and supplication). 
But we do not always recognize the 
receptive form of prayer when we see 
it. The receptive form is one of active 
listening for the still small voice of 
God deep within the center of our 
souls. We suggest that you read the 
first two chapters of the Gospel of 
Luke as good examples of active 
listening prayer. In reading Luke you 
will see the other thing that Mary did 
to prepare for the coming of Jesus in- 
to her life. She paid a three month 
visit to her cousin Elizabeth and 
Elizabeth's husband Zechariah. She 
went to be with other believers where 
in the sharing of their faith they could 
all grow spiritually. 

Eric Fromm said that in America 
"We produce much - We consume 
much - But we don't be much." Our 

society teaches us that the good life is 
based on production and consump- 
tion. But if these become our ultimate 
concern, production becomes our 
god and consumerism becomes our 
religion. John Kavanaugh (Following 
Christ in a Consumer Society) sug- 
gests that the avoidance of a prayer 
relationship with God is attributable to 
our consumer mentality. As we grow 
deeper into a consumer society, we 
come to fear prayer (especially listen- 
ing prayer) . 

We claim to be too busy, too con- 
cerned with "things" to be done. 
There is no time for prayer. Does it 
come from our fear of being "touched 
by God"? Prayer admits that we are 
not in control of our lives - the op- 
posite of consumerism that is con- 
cerned with domination, manipula- 
tion and control. In all loving relation- 
ships, including an intimate prayer 
relationship with God, we are 

We are graced to have as our 
leader for the Advent Con- 

ference/Retreat Sister Rose Mary 
Dougherty, SSND (School Sisters of 
Notre Dame). She is the Associate 
Director for Spiritual Guidance of the 
Shalem Institute in Washington, D.C. 
We will tell you more about Rose 
Mary in the next issue of Cross 

We suggest that you try some ac- 
tive listening prayer about attending 
this Conference/Retreat, and if you 
feel led to be there, put it on your 
calendar now to keep this prayer op- 
portunity from being crowded out by 
consumerism . 

The Rev. Mr. Livingston is rector of 
Grace Church, Trenton. 

Blaney Pridgen begins series on Israeli sojourn 

This past May, I was blessed with 
one of the most exciting and edifying 
months of my life. Through the love 
and support of our parish family and 
diocese, I attended a thirty day conti- 
nuing education program at St. 
George's College, Jerusalem, entitled 
"The Bible and its Settings." A 
ministry of the Anglican Church in 
Jerusalem, the college offers two, 
four, and ten week study programs 
with extensive touring in Israel, the 
Sinai, and the areas of the journeys of 
Paul. These programs are open and 
valuable to clergy and laypersons 
alike and are especially rich continu- 
ing education projects for anyone 
who teaches the Bible in any capaci- 
ty. And, they are a bargain. 

In the particular program I attend- 
ed, we visited all of the major biblical 
settings, shrines, and excavations 
within modern Israel and St. 
Catherine's Monastery at Mt. Sinai 
and the Sinai Desert. We spent two 
and one half weeks touring in the 
area of Jerusalem, five days in the 

area of the Galilee and five days in 
the desert. The touring itself was am- 
bitious, but in addition to that, we 
received lectures in the evenings 
which prepared us for our tours the 
next day. We also enjoyed presenta- 
tions from a rabbi, the American 
Consul, an Anglican priest of 
Palestinian-Arab descent, the 
American patriarch, a biblical scholar, 
and a professor of international 
political relations, each with a unique 
perspective on both ancient and 
modern Israel. All of this was ac- 
cented by generous exposure to all 
sorts and conditions of persons along 
the way. 

As highlights of this experience, I 
share with you three cameos of 
spiritual experience. In later issues of 
Cross Current three reflections on 
modern Israel and three reflectons on 
what makes the Holy Land "holy" for 
the modern Christian pilgrim. 

One especially memorable spiritual 
experience occured for me at the ex- 
cavations just south of El Haram Esh 

Sharif or "the Dome of the Rock." 
These excavations are against the 
southern platform of the temple of 
the Jerusalem which Jesus knew, a 
short walk from the familiar Western 
Wall. There, we stood on steps which 
once led to the public entrance of the 
outer porticos of the temple. Scholars 
agree that the Holy Family and Jesus 
and the apostles would have fre- 
quented this particular access of the 
temple area. I was moved to be in 
that place because devotion brought 
those persons there, just as devotion 
brought me there. This was their ac- 
cess to ritual communion with our 
Creator. It was where they would 
have been while thinking "we are 
almost there." 

Believe it or not, these ancient 
steps reminded me of the marquee 
and ticket booth area of the 
downtown "picture show" in 
Statesboro, Georgia. That's where, 
as a boy, I saw among many other 
wonders, "The Robe," the first mo- 
tion picture in Cinemascope, and 

"20,000 Leagues Under the Sea." I 
went to the movies at weekday 
matinees with my mother. The mar- 
quee area was always a center of 
great emotion and anticipation. I just 
couldn't wait to get in there, but in the 
meantime I could feast my eyes on 
the still shots of coming attractions. I 
vividly remember doing a little dance 
on the cool and shiny brass-grouted 
terrazzo, a little dance of barely con- 
trolled excitement while Mom bought 
the tickets. Then, into the darkness of 
popcorn and romance we would des- 

I can't help but think that it just may 
have been that kind of emotion for 
young Jesus when He climbed those 
steps with Joseph and Mary to the 
temple. Maybe He savored that ex- 
citement anew as an adult. I felt that 
way again in Jerusalem, and I 
couldn't help but do a little dance 
somewhat to the surprises of my 
fellow pilgrims. 

The Rev. Mr. Pridgen is rector of St. 
Andrew's on-the-sound, Wilmington. 


Page 10 

September 1987 

Commission on Healing to sponsor five missions 

The Diocesan Commission on Healing will sponsor five area missions to 
teach about Christian Healing - what it is and how to practice the ministry. 
The intent of the missions is to teach. They are not what would normally be 
called healing missions, though we will have a service of laying on hands or 
anointing at each of them so that all might have an opportunity to observe a 
form of healing service. 

The Commission decided that the missions could be led by its own 
members rather than seeking outside "experts" at a far greater expense. We 
feel that the leaders have an adequate grasp of the ministry for teaching 
purposes. Leadership will include both clerical and lay teaching. 

The missions will begin on Friday night at 7:30 p.m. and will include an 
overview of Christian healing followed by a service of laying on hands or 
anointing with oil - the two ancient forms of ministering Christian healing. 
They will resume with some teaching on blocks to healing and procedures 
that might be used in a parish on Saturday morning at 9:00 a.m. The mis- 
sions should end by noon or shortly afterwards. There will be no advanced 
registration required. 

The missions will be held as follows: 

• The weekend of September 25 and 26. 

St. James' Church, Wilmington. The mission will be led by The Reverend 
Frank King and Mrs. David Chamberlain. 

St. Andrew's Church, Morehead City. The mission will be led by The 
Reverend Al Durrance and Mrs. Ray Brackett. 

• The weekend of October 2 and 3. 

St. John's Church, Fayetteville. The mission will be led by The Reverend 
Blaney Pridgeon and Mr. Charles Horn. 

St. Mary's Church, Kinston. The mission will be led by The Reverend 
John Gibson and Dr. Fred Moncla. 

Christ Church, Elizabeth City. The mission will be led by The Reverend 
King Cole and Mrs. William Rawls. 

Future plans of the Commission include a Diocesan conference on Inner 
Healing in January and a Diocesan Healing Mission to be held in the spring. 
The dates and leadership will be announced later. 

Any parish that would like assistance in establishing a healing service may 
contact the Commission. We will make every effort to send someone to 
teach or to answer questions about the setting up of the actual services for 
the parish. 

The Prayer Book offers very little guidance for a service that is not includ- 
ed in a Eucharist. We will have on hand some suggested forms of service 
that may be used by laymen outside the Eucharist for those who are in- 
terested. The service forms have come to us through contacts in the Inter- 
national Order of St. Luke whose primary purpose is the restoration of the 
healing ministry to the church. 

For further information, call or write The Reverend Al Durrance at St. 
John's Church, 1219 Forest Hills Dr., Wilmington, NC 28403. Telephone 

The irrepressable 
Chip Marble leads a 
special hum mm 
for harmonic 
convergence Sunday. 
From left to right, 
Mid Wootten, Chip, 
Ed Dunlap, Johnny 
H or ton, and Waverly 
Broad well. (Stories on 
page 6) 

Episcopal Churchwomen hear 
Janet Watrous 

The 100th anniversary year was given an inspira- 
tional and challenging start by The Rev. Janet 
Watrous, Chaplain at St. Mary's College, at Trinity 
Center on August 18th. The Rev. Watrous gave the 
70 assembled new insights into being the light of 
Christ in the world today. 

The ECW board met on the 17th and heard from 
district chairmen about meeting plans for the fall, 
CPC Sunday on October 4th, UTO ingathering on 
October 11th and plans to celebrate our 100th an- 
niversary at St. Peter's, Washington, on May 17, 
1988. Our guest speaker for that day will be The 
Most Rev. John M. Allin, retired Presiding Bishop 
of the Episcopal Church. The 100th anniversary 
committee, headed by Billie Craft, will have more 
information about our celebration as the year pro- 

Janet Watrous and Mudgie Smith 
share a joke; or is it amazement? 


Page 11 

September 1987 


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Vol. 101, No. 7 

October — a month of 
beauty and challenges 

Focus on hunger, stewardship, 
and servant ministry 

Besides being a very beautiful 
month, October is the month of 
challenges and second chances. 

This is the month designated to in- 
clude the World Food Day - October 
16; this date also launches the Peace 
with Justice Week, the 5th anniver- 
sary year for the religious community. 

In addition, this is the time most 
churches focus on Stewardship. 

In this issue, you will find 
something for each of these con- 
cerns; you will be reminded of op- 
portunities for you to observe these 
themes in a corporate and individual 
manner; and you will be informed of 
diocesan, national and world news — 
all within the Body of Christ known as 
the Episcopal Church. 

Consultant Ted McEachern 

In our diocese, as they are 
throughout the National Church, 
Episcopalians are turning from the 
traditional maintenance of buildings 
and resources to the chief call of 
Christ to mission and servant 

To this end, the Bishop of East 
Carolina, the Rt. Rev. B. Sidney 
Sanders convened the Executive 
Council and other leaders of diocesan 
commissions and departments in 
August to meet and plan together for 
the next five years. They started with 
a long list of dreams and plans, and, 
under the guidance of consultant Ted 
McEachern, they pared them down 
to a few specific goals. 

We present for your information 
the summary of these goals as ap- 
proved by the Executive Council on 
September 11. You will be hearing 
more about them as the goals and ob- 
jectives are defined and expanded. 

Meanwhile, a hastily produced 
videotape of the Bishop's vision for 
this mission/servant ministry direc- 
tion is currently being shown to the 

Stewardship is not something 
abstract and, certainly, does not only 
mean money. It is much more, and it 
ties in with the total vision of the Ser- 
vant Church. Please, read on: 

Goals for Stewardship. . . 

INDIVIDUAL LEVEL: 1. The Biblical 
tithe as the minimum standard of giv- 
ing for Episcopalians will be reaffirm- 
ed by the Executive Council and the 
annual Convention. 

2. Pledges to the churches will be 
doubled by 1992. 

3. A year-round stewardship pro- 
gram will be operating in every 
parish . 

PARISH LEVEL: 1. Pledges by the 
churches to the Diocese will be in- 
creased by 80% by 1992. 

2. The minimum level of giving in 
1988 will be 10%. 

DIOCESAN LEVEL: 1. Beginning in 
1988, we hope to have in place a full- 
time development director who will 
develop planned giving for both 
parishes and the diocese. 

2. By 1922, the Foundation, in 
cooperation with the Executive 
Council, will have provided leader- 
ship to have completed a capital 
funds drive. Some of these funds will 
be used for: 

a. land acquisition and congrega- 
tional development. 

b. Creative Christian Stewardship 

. . .for Congregational 

GOAL: By 1992 the Diocese of East 
Carolina will have implemented a 
Diocesan Strategy for Congregational 
Development which includes 
establishment of new congregations 
and the revitalization and/or transfor- 
mation of existing congregations. 

. . .for Servant Ministry 

GOAL: To make it possible that, in 
five years, every Episcopalian in the 
Diocese of East Carolina will be able 
to acknowledge and articulate his/her 
ministry, and live this ministry out 
with the support of a faith communi- 

...for Evangelism 

GOAL: To enable the Episcopalians 
of the Diocese of East Carolina to 
proclaim the good news of Jesus 
Christ to all people. 

. . .for Leadership 

GOAL: To establish a Leadership 
Training Institute to provide training 
in leadership skills for individuals 
elected or appointed to positions in 
the church. 

. . .for Strengthening 
Black Ministries 

GOAL: To make the Diocese of East 
Carolina aware of the opportunity to 
minister and evangelize that portion 
of the population which is black in 
eastern North Carolina. 

The Presiding Bishop 
sounds the call 

The Presiding Bishop has sounded 
the call for the partnership of 
"Evangelism, Social Action and our 
Servant Lord." Excerpts from his 
Message from the Chair to the Ex- 
ecutive Council of the National 
Church follow: 

We want God to renew our church 
and our world. Our desire for renewal 
has a comprehensiveness about it. I 
find signs of growing partnership bet- 
ween evengelism and social action. I 
find social concern growing among 
champions of evangelism. I find 
social activists ever more open to talk 
of their faith and to draw others to be 
fed by the same Servant Lord. 

Where there is genuine renewal, 
you will find caring dialogue with 
nonchurch people and invitation to 
the table. Where there is genuine 
renewal, you will find compassionate 
care for those in need and loving but 
firm challenge of unjust patterns and 

(cont.on page 6. See Converted) 

Diocesan news and conferences 

Resource Center Update 

The newest video now available for borrowing in the Resource Center is 
"What Will the Future Be - Will Christians Make A Difference" with the Rev. 
John Westerhoff and Caroline Hughes. Their conversation focuses on the 
church's mission and ministry in our apocalyptic times. The three 20-minute 
segments can be used by adult study groups or high school students. 
Segments are entitled: "Faith for Our Day", "What Can the Church Do?" and 
"What Is My Vocation?" This is especially timely since John Westerhoff will be 
in our diocese this January (at St. Stephen's, Goldsboro, January 20-21 - all 
churches in the diocese are invited to attend) and would be good preliminary 
or follow-up programs to his visit. To borrow this video and many others con- 

Mrs. Anne Henrich 
Diocesan Resource Center 
c/o St. Stephen's Episcopal Church 
200 N. James St., P.O. Box 984 
Goldsboro, NC 27530 
Phone: 734-4263 

Church and synagogue library workshop 

Dr. Jerry Campbell, University Librarian at Duke University, will be the 
keynote speaker for the October 17 workshop of the North Carolina Chapter 
of the Church and Synagogue Library Association, to be held at Pleasant 
Ridge Christian Church in Ramseur. The Saturday workshop, which runs 
from 9:00 a.m. until 2:30 p.m., will also include a slide presentation on "Set- 
ting Up a Library — How to Begin or Begin Again," and talks on "Setting Policy 
for Your Church Library," and "Financing the Church Library." 

The day's program includes time to browse in the Pleasant Ridge Library, 
the opportunity to meet and exchange ideas with church librarians from across 
the state, and brunch provided by the host church. Free publishers' and sup- 
pliers' catalogs will be available as well as an exhibit of books from the Baptist 
Book Store in Greensboro. There is a registration fee of $3.00 for the 

The North Carolina Chapter of the Church and Synagogue Library Associa- 
tion welcomes all who work in church and synagogue libraries, both profes- 
sionals and volunteers. It provides educational guidance through Spring and 
Fall workshop and regular newsletters. Further information about programs 
and membership may be obtained from the president, Louise Parker, 2211 Ar- 
rington St., Durham, 27702, telephone (919) 493-5782. 

October 26 


October 1 987 Qf The Episcopal Diocese of East Carolina 

Vol. 101, No. 7 

Katerina Whitley, Editor Marjorie Megivern, Contributing Editor 
Cross Current is the official publication of the Diocese of East 
Carolina. It is published monthly except for combined issues in 
Feb. /Mar. and June/ July. It is mailed free of charge to parishioners of 

the diocese. 

Views expressed in Cross Current are editorially independent and do 
not necessarily reflect official policy of the diocese unless signed by or at- 
tributed to an official of the diocese. Third class postage paid in Green- 
ville, North Carolina, Permit No. 645. 

TELEPHONE 792-7127 
POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

Sister Rose Mary to lead 
Advent spirituality retreat 

"We should listen to God for at least 
30 minutes a day — except when 
we're very busy. Then we should 
make it an hour. " 

— St. Francis DeSales 

Most of us are better at speaking 
than listening, just as we are better at 
doing than being. Our prayer life, of 
course, quickly takes on our disposi- 
tion toward speaking and doing. It is 
no wonder, then, that we find it hard 
to hear the voice of God in our lives; 
that in the still dark morning hours 
away from the activities with which 
we busy ourselves, a question comes 
. . . who am I? 

When we begin pondering the 
question of Who am I and listening 
for the voice of God we may notice 
that our prayer life becomes more 
meditative or contemplative. Our 
prayer stance before God becomes 
less active and more receptive. Many 
have likened this type of prayer to an 
inner journey, while others talk of an 
inner life of prayer. Whatever we call 
it, it is often good to have help with a 
form of prayer that is unfamiliar to us. 
For this reason, a retreat in which we 
can experience receptive prayer is of- 
fered at Trinity Center this Advent, 
December 4-6. 

Sister Rose Mary Dougherty, 
SSND (School Sister of Notre Dame) 
will lead this retreat. Sister Rose Mary 
is Associate Director for Spiritual 
Guidance of the Shalem Institute for 
Spiritual Formation in Washington, 
DC. She brings a wealth of ex- 
perience in the areas of spiritual direc- 
tion, the life of prayer and in leading 
retreats. Her formal training includes 
a Master's of Arts in Spiritual 
Theology and a Certificate from the 
Shalem-Washington Union's 
Graduate Program in Spiritual 
Guidance. Sister Rose Mary has 
worked as a volunteer in Hospice for 

the terminally ill, is trained in the field 
of Alcoholism and has developed 
retreats for the terminally ill. She has 
addressed lay and clergy of many 
denominations. Such experience, I 
believe, leads to a spirituality which 
speaks to the very depths of life as 
well as to the heights. We are graced 
to have her as the leader of the Ad- 
vent Spirituality Retreat. 

The Advent Retreat at Trinity 
Center will begin December 4 at 4:00 
PM with registration. It will conclude 
following the noon meal on 
December 6. The fee is $80.00. 
Please register by November 19. 

Advent is a time when we, like 
Mary, wait expectantly. What we 
hear may very well depend on how 
we pray, how we listen. Who am I, 
amid the hectic activity leading up to 
Christmas, may very well depend on 
our taking time to be receptive to the 
grace of God in our lives. 

Trinity Center 
December 4-6, 1987 

Cost: $80.00 


Registration due by November 19 

Special needs or roommate preference: 


Make Payment to Discretionary Account, St. Thomas Episcopal Church and 
send to The Rev. Richard Warner, St. Thomas Episcopal Church, P.O. Box 
263, Ahoskie, NC 27910. 


Page 2 

October 1987 

Cross Current 

Credit where credit is due 

To the Editor: 

Thanks for printing pictures of the 
outdoor chapel at Trinity Center 
which the participants of Senior High 
Camp built. I want to thank especially 
Dick Griswold, a member of St. 
Stephen's, Goldsboro, for donating 
four days of his time and talent to 
direct the building of the chapel and 
the altar foundation . 

Dick provided the "expertise" and 
the rest of us provided the "labor," 
although all of us shared equally with 
our "sweat and toil" in completing the 
project in those hot sultry June days. 
It was indeed a labor of love for us all, 
but without Dick Griswold's gentle 
guidance we would never have been 
able to do this project. 

Chris Mason 
St. Stephen's, Goldsboro 

Responds to coverage 

Thank you for your June/July 
coverage of Hospitality House. This 
fast growing program has certainly 
proven its need in Eastern North 
Carolina. As of September 1, 1987 
Hospitality House has provided 2,659 
overnight accommodations to 
families with seriously ill hospitalized 
loved ones. Our 74 volunteers have 
just won the Governor's Award for 
outstanding volunteer service to their 
community. Hospitality House is 
proud of the involvement of the 
Episcopal churches and with their 
support will continue to grow, expan- 
ding this service to those in need. 

Syvaughn White Clemmons 
Executive Director 
Hospitality House 
Wilmington, NC 

Trinity coverage moving 

Your opening sentence — "...feel- 
ing very tired and sick and rather 
discouraged," is what caught my eye. 
This is where I've been for a while 
now, and I just instantly took notice 
of those words. But this was not what 
you talked about, rather you spoke of 
joy, giving thanks throughout to God. 

And it is so moving what you have 
written that 1 have tears in my eyes 
now as I write this. What a precious 
witness you have given. 

You have not specified why you 
were "tired... sick... discouraged." It is 
as if you are dismising all that, rejoic- 
ing instead in the wondrous words of 

the Lord. Thank you for sharing this 
A special thanks for making it per 

Linda Anderson 

Volunteer praises camp 

From August 19-25 I served on the 
volunteer staff of the Diocese of East 
Carolina's first Handicapped 
Camp/Special Session held at Trinity 
Center. What this experience means 
to me defies description. It was a 
wonderful opportunity to gather with 
many talented people and minister to 
some of His flock. Ralph Kelly, Ses- 
sion Director, reminded us during our 
orientation that we are all handicap 
ped in the eyes of God. The reality of 
this observation continues to humble 

Mid Wootten served as Chaplain 
for the session. Halfway through the 
week I asked him if he had found any 
potential sermons. He responded, 
'Several!' His one word response 
speaks volumes. 

The physical plant of the camp was 
very adequate and allowed us to ac 
commodate the needs of the 
'campers' in attendance. Carol Taylor 
and her summer staff who were able 
to participate contributed in a major 
way to the success of the session. 
Bernie Johnson and his staff met 
every need with true dedication. 
They all have my thanks and admira- 

Two other members of St. Paul's, 
Edenton, Pat Storie and Lathrop 
Gaines, gave their time and talent in 
this venture. Our Outreach Commit- 
tee supported the effort with scholar- 
ships. In retrospect, I attribute the 
success of our endeavor to following 
the principle of giving time, talent, 
and treasure. My camp experience 
causes me to continue my pursuit of 
this principle. I commend its pursuit 
to you all. 

Stephen Guttu 
St. Paul's, Edenton 

UTO makes awards to EC 

I just heard from the UTO Commit- 
tee. Out of 276 requests that were 
considered, 162 grants were award- 
ed. Two of the three requests from 
East Carolina were granted . 

Thank God for everyone who gives 
thanks through the Blue Box Offering 
and for those giving hands and hearts 
involved in the proposals. 

Tra Perry 
UTO Chair 


Concerning the Cross Current mailing list 

This is another one of those letters 
dealing with the mailing list and your 
questions concerning it. We have 
made tremendous progress through 
the years, but some problems still re- 
main. Let me deal with them here. 

• Every now and then I get a call or 
a letter from one of you asking why 
you have been dropped from the 
mailing list. That is not only disap- 
pointing, it is perplexing. You must 
understand that I never drop 
anyone's name from the list. That 
happens only for one reason: 

The post office sends the issue back 
marked "Address unknown" or "No 
such name" or something just as 
final. Why they do this when a person 
has not moved or when the same 
person has been on the mailing list for 
years, I do not know. When I receive 
such a return notice, I have no way to 
verify it, and I write "cancel" on the 

The other reason for dropping a 
name from the mailing list is when 
you write and request it, or the 
church secretary writes "deletion" 
over it. I never, ever, do it arbitrarily. 

Church secretaries have been ex- 
tremely helpful to me recently by 
checking all the lists in their towns 
and trying to delete the names of 
those who have died and making 
other changes. I am grateful to them 
and I hope that this cooperation will 
result in better stewardship all 

• If you miss an issue, don't wait 
months before you notify me. Let me 
know immediately. The best, most 
secure way, is to write to me. Calling 
is all right, but not as secure as 
writing. And don't rely on anyone 
else to do it for you. It is best to let me 

• It takes from one to two months 
to make changes, so don't give up on 

• If you have missed an issue, 
please ask for it by month. I'll mail it 
to you. 

• The best way to keep Cross 
Current coming is to notify me by 
sending me a change of address. 

• Don't ever hesitate to call me: 
792-7127 or write: P.O. Box 1063, 
Williamston, North Carolina, 27892. 

Katerina Whitley, Editor 

Diocese of East Carolina: 
One Hundredth & Fifth 
Annual Convention — February 11-13, 1987 

This is the official notification that 
the One Hundred Fifth Annual Con- 
vention of the Diocese of East 
Carolina will be held on February 11, 
12, and 13, 1988. The Convention 
will be hosted by St. Paul's and St. 
Timothy's, Greenville. The opening 
service of Convention will be at the 
Hilton. Registration is scheduled from 
3:00 p.m. to 7:30 p.m. Thursday, 
February 11, at the Hilton in Green- 
ville. The host parish will publish 
reservation procedures. 

Pre-Convention Schedule 
December 1 
Deadline for budget requests and 
program reports. 

'Deadline for certification of 
delegates and alternates elected by 

December 1-15 
Welcome and pre- registration along 
with hotel reservation forms mailed to 
delegates and alternates by host 

December 15 
'Deadline for certification of 
delegates and alternates elected at 
Annual Parish Meetings. 

December 18 
Certification forms received are cross 
referenced between host and Con- 
vention Secretary. 

December 18 
Nominations received in Kinston and 
forwarded to Cross Current. 

January 5 
Convention Secretary contacts non- 
certified parishes. 

January 15 
Pre-registration deadline. 

January 20 
Cross Current publishes Convention 
Issue - highlighting resolutions, 
nominees, and reports. 

February 11-13 
One Hundred Fifth Annual Conven- 

'Please note that two different 
deadlines are given in order to con- 
form with the established practices of 
various parishes. 


Page 3 

October 1987 


The costs of liturgical progress 


The Book of Common Prayer now 
in use in the Episcopal Church em- 
bodies liturgical reforms of major 
significance, reforms generally ac- 
cepted by those members of the 
Church who still attend it and, in- 
creasingly, the only norm its 
members know. 

Nevertheless, an economist may 
perhaps be forgiven for reminding the 
readers of Cross Current that most, if 
not all, benefits in this world entail 
costs. To do so is not in any way to 
deny the benefits, nor to suggest that 
they are not worth the costs. Let us 
then consider two costs of restoring 
the Eucharist to its place as the prin- 
cipal service for Sundays. 

Despite the fact that Morning and 
Evening Prayer were conflations of 
daily monastic daily services, and 
have always been labeled "Daily" in 
the Prayer Books, for several 
decades, at least, before the reforms, 
most congregations in the Episcopal 
Church used Morning Prayer as the 
main service three Sundays in the 
month. In the Church of England it 
was normally the principal service 
every Sunday. 

Thereby, for decades, if not for 
generations, Anglicans were regularly 
exposed to a distinctively Anglican 
service of prayer, and thereby trained 
and habituated in the technique of 
that manner of worship. 

Two benefits of that practice are 
worth noting. 

In the first place, the structure of 
the office itself shows anyone who 
cares to learn how one should set 
about praying. Prepared by confes- 
sion and absolution, the congregation 
praised God in psalms and canticles, 
heard His word read from both 
Testaments, and offered up both 
prescribed prayers and collects 
chosen to express the particular con- 
cerns of that congregation at that time 
and in that place. 

Secondly, the collects prescribed 
for use at Morning Prayer, those of 
the day, the second and third, and 
those chosen for the particular occa- 
sion, because of their inherent merits 
and because of their habitual use, 
became ingrained in the con- 
sciousness (and the unconsciousness) 
of Anglicans as perhaps no other 
prayers except the Lord's Prayer 
have ever done in any Christian 

They were thus themselves 
available to the individual Christian 
for his private devotions, and also fur- 
nished him with a model on which to 
frame even more personal prayers. 

It is clear that the effective disap- 
pearance of Morning Prayer from the 
regular, common experience of our 
congregations deprives them of this 
not insignificant source of inspiration 
and of discipline. 

These two costs of the reforms of 
the 1979 book cannot, I think, be 

denied, though their importance may 
be disputed. There is another, 
however, which is more controver- 
sial. I refer to the linguistic changes in 
the prayers which survive in the Of- 
fices we have. 

The Standing Liturgical Commis- 
sion may believe that the condensa- 
tions it has wrought, even in what if 
(rather disparagingly?) calls "tradi- 
tional" language, the new collects it 
has provided us, and its use of 
"contemporary" language, have 
made our services more "relevant." If 
so, nothing I could say would per- 
suade them otherwise. Nonetheless, 
to any person with a sense of 
language the loss will be apparent. 

The fact, then, that our congrega- 
tions no longer pray together, using a 
structure and materials acquaintance 
with which, and practice in using 
which, were valuable to the Church 
and its members, must be reckoned 
as a cost. 

It was, of course, generally felt that 
Morning Prayer needed to be com- 
pleted by the addition, outside the 
framework of the service proper, of a 
sermon and an offering. And nor was 
the Eucharish neglected, though it 
was less often than now the principal 
Sunday service. 

Now it may be said that the Prayers 
of the People, in the reformed 
Eucharist, together with the Collect 
for the Day, are sufficient provision 
for common prayer of the Church. 
But it cannot reasonably be asserted 

Pontius' Puddle 


o°r AOAlN, I'NV 


that the focus of the Eucharist is on 
prayer, or that it offers the same sort 
of public practice of prayer as the Dai- 
ly Office. 

Nor is it the case that Morning 
Prayer has not been effectively 
eliminated from the worship habits of 
the Anglican churches. It really 
doesn't matter that it, along with 
Evening Prayer, is still in the Book, 
and with it labeled Daily Offices. They 
in fact never have been commonly 
used as they were, presumably, in- 
tended. Indeed, so far as I am aware, 
the Church really makes no effort to 
make either, much less both, general- 
ly available to the ranks of its laity. 

One of my clerical friends asserts 
that all this is irrelevant. And I admit 
that I have discovered no interest in 
the question on the part of anyone 
with whom I have raised it. The 
former practice, my friend argues, 
certainly did not make the Church 
particularly devout. Whether the 
reforms have made a very visible 
change in that regard we may leave 
to the future to establish. But I submit 
that the deprivation of our congrega- 
tions of the regular practice of com- 
mon prayer entails a cost to the 

However one reckons, we have 
paid a price for the reforms of the 
1979 Book of Common Prayer. And 
no easy way of making up for the loss 
is apparent. 

Mr. Turpin and Cross Current 
welcome responses to this article. 
Here is your chance to articulate your 
thoughts and express your feelings on 
the question of liturgical changes. 

oKK Pontius' Puddle 

Pontius' Puddle 



Bible almost every 
day of the week.. 





Page 4 

October 1987 

The loneliness of old age 

A daughter looks at her loss 
and learns painful lessons 




The bumper stickers and balloons 
say it loud and clear, and, for some of 
us, that is true. 

It is a good and prime time, even a 
jazzy time, when your loving and 
beloved mate is still living, and when 
you can continue working, creating 
something useful, or being of service 
to others through church and 
volunteer work in the community. . . 

It is a good time in life if one enjoys 
good health, and still has family and 
friends who still visit, still care and are 
not indifferent. It is a "jazzy" time 
when one has adequate money for 
both needs and life's pleasures. 

Above all, I think, aging is prime 
time ;'/ one is not alone. 

I was optimistic about old age until 
a year or so ago. My father was in his 
early 80s and living with his good wife 
in Athens. He served several small 
congregations in the surrounding, 
working communities of Athens; he 
had just finished a short book on his 
Christology, and when I asked how 
he was doing, he answered — his 
voice strong and hopeful over the 
telephone — "Oh, I'm in excellent 
health. I will live to be a hundred." 

Three weeks later, his wife was 
dead after a sudden illness. When I 
went home to Greece to get him, I 
found my father had become a 
broken old man. He revived con- 
siderably during the two months he 
lived with us here in the States. He 
was nearly his old passionate self 
about the Scriptures and about his 
faith. He was still sharp enough to 
read book after book, and he was 
especially his familiar, enthusiastic 
and opinionated self when friends 
came to visit and he could talk about 
his faith and his long, remarkable 
memory of history. 

When he returned to Greece, he 
reverted to the brokenness of old age 
because of his loneliness. Fourteen 
months after his wife's death, he died 
in the early dawn hours as he sat 
reading his Bible. 

I still have not come to terms with 
his death and my own role in the sor- 
row and loneliness of his last year. 

There is much I regret, much I still 
don't understand. And I have 
thought a great deal about the lessons 
I have already learned from my sad 

The first and obvious one is that 
loneliness kills. 

The second is that though I was not 
very effective in ministering to my 
father's loneliness, other people were. 

While he lived with us, women 
friends and men friends who knew his 
long involvement with the 
Evangelical Church in Greece and his 
profound commitment to his Lord, 
came individually and spent hours 
listening to him talk about his 
remarkable life and thoughts, thus 
giving him much joy with their atten- 
tion and open admiration. 

I learned to appreciate these 
friends more than ever, and I felt 
deeply thankful for their kindness and 
Christian love. My father responded 
in kind and asked about them every 
time we talked on the telephone. 

It would be very easy for me to go 
on blaming myself for my failures, 
and I still do, frequently. But then I 
remember how in the early 70s I 
spent much time with an old friend in 
Washington. She, like me, was a 
music lover and a piano teacher. I 
went once a week to take her out to 
lunch and to talk with her about her 
favorite subject, her raison d'etre — 
teaching students to play the piano. 
For years, I spent a few hours with 
her once a week, polishing my piano 
skills, giving her a chance to teach me 
and to become my friend. 

It never occurred to me then that I 
was in any way "ministering to her." 
But I think that's what was happen- 
ing. When I was young I liked old 
people very much and have always 
enjoyed listening to the reminiscenses 
of those who have lived a long time. I 
still do. 

So it occurred to me that others 
may want to concentrate on this 
thought: because of emotional at- 

"My God, my God, why hast 
thou forsaken me?" 

The cry of the psalmist and 
the cry of Jesus on the cross 
sear the mind and the im- 

Another poet, John Keats, 
expressed his anguish at the 
illness that robbed him of life 
at an early age: 

"Here, where men sit and 
hear each other groan; where 
palsy shakes a few, sad, last 
gray hairs, where youth 
grows pale, and spectre-thin, 
and dies..." 

Is the anguish of the old any 
less than the anguish of the 
young? Is the sense of being 
forsaken any less poignant at 
any age? 

These are questions that con- 
front not just individuals, but 
the church, as we all watch 
loved ones grow old and 
lonely and other loved ones 
die young of AIDS . 

How do we respond? 

tachments or hangups, or because we 
know all their stories, we may not be 
the best person to minister creatively 
and lovingly to our own parent. But 
someone else might be the right per- 
son for this kind of ministry. And we 
may be just the right people to visit 
their parents. This can prove to be a 
real exchange of love and care. 

What my friends here in 
Williamston did for my father is etch- 
ed on my heart. It is one of the 
memories that causes healing instead 
of pain. Now I need to act on this 
lesson as I share it with others. 

Cross Current will offer space each 
month for a specific thought or con- 
tribution on the subject of "Ministry 
with the Ageing," as our diocesan 
commission is called. 

We welcome your thoughts and 
contributions. We must learn from 
one another on this subject that none 
of us can escape. 


Page 5 

October 1987 

A converted heart results in a converted life 

(continued from page 1) 

Evangelism and social action are 
not only partners. They demand each 
other. Each needs the correction of 
the other. We see that need in the 
gap between private and public life 
that appears so often. Jim and Tam- 
my Bakker were interviewed recently 
on Night Line by Ted Koppel. The in- 
terview got beyond the private life 
and luxurious living of Mr. Bakker to 
a still deeper issue. Mr. Bakker spoke 
often of "my ministry." He seemed to 
underline the word "my." He 
wondered, "How could someone 
have stolen my ministry?" Mr. Bakker 
seemed to have lost sight of what 
ministry is. Ministry is Jesus Christ's 
work in us. We do not own or create 
our ministries. They are God's. Mr. 
Bakker's social action — his ministry 
of evangelism — needs evangeliza- 
tion. It needs to be offered to God. 

Some questions are put before us. 
Of evangelists, we properly ask, 

"Where is your social agenda?" Ap- 
peal to the inner life alone is not 
enough. A converted heart results in 
a converted life. 

Are you doing all you can to help 
good news be proclaimed in 
everything the church does? 
Evangelists cannot withhold 
themselves for fear of not getting the 
evangelizing done. 

There are some questions for the 
social activist as well. Are you making 
your commitment to Jesus Christ 
clear and offering others the chance 
to share it as you go about your 
work? Are you willing to come 
alongside your fellow Christians 
whose primary interest is evangelism? 

Evangelism and social action are 
one and demand each other. We see 
their unity and interdependence in 
our Servant Lord. Lord, teach us 
your union of word and deed. 

"I am among you as one who 


The camp for the handicapped 

A first for East Carolina 

It was a first for East Carolina. After 
the exuberance of camps called 
Adventures, Explorers, and M.A.D. 
came the final week of Trinity camp- 
ing, called "Camp for the Handicap- 

One of the counselors who had 
never been in close proximity with 
handicaps of any kind, said, "This 
has been a wonderful, a joyous week. 
I don't yet have the words to describe 
it, but it has been a great experience." 

The campers ranged from 9 to 47 
years of age, 32 of them, living with 
the pain of cerebral palsy, the silence 
of autism, the loneliness of mental 
retardation. There was no question 
about their reaction to the camp 
which lasted from August 20-25; they 
rejoiced in the experience. 

What surprised onlookers and in- 
terested persons in the diocese was 
the joy and learning and blessing that 
came to the staff who ministered to 
them, many of them new to this kind 
of work. 

The staff included some of the col- 
lege students who stayed on an extra 
week and volunteered their time; 
also, the permanent staff at Trinity, 
and adult volunteers from our various 
churches (there was one of our 
Jewish brothers from Edenton who 

volunteered and won the admiration 
of the young staffers) . 

The volunteers were: Gael 
Chamberlain, Michelle Chesson, 
Lathrop Gaines, Stephen Guttu, 
Marie Hart, MeShelle Hart, Tina 
Hart, Laurie Hemlin, Lennie 
Hughes, Michelle Mills, Michael 
McElreath, Shannon McKee, James 
McPherson, Reshard Riggins, Harry 
Rosenblatt, Pat Storie, Thomas 
Stubbs, Gale Swann, Carol Taylor, 
Mark Templeman, Ed Walcott, Maria 
Whitley, and Travis Wynns. 

The Rev. Ralph Kelley was the 
Director of the Camp Session. Hav- 
ing had similar experience in 
Mississippi, he planned and executed 
this risky but rewarding adventure. It 

Persons who had never been near 
a pool swam; others sailed for the first 
time; some were away from home — 
the protective care of their parents for 
the first time. And the delight was 
complete all around. 

The News-Times of Morehead City 
ran an enthusiastic article by staff 
writer Joan Greene, and most of the 
counselors were asked for comments. 
No one complained. The predomi- 
nant expression was one of pride 
over the accomplishments of "their 
campers." They worked one-on-one. 
The tiniest new step, success and ac- 

Evangelism in action 
What can you do? 

The Carolina Interfaith Task Force 
on Central America and the 
Episcopal Diocese of North Carolina 
need your help in raising $35,000 to 
send a 40-foot cargo container of dry 
milk to Nicaragua. The milk will be 
distributed to poor families 
devastated by the war. Please give 
generously to this effort. 

Contributions are tax-deductible. 
Please make your check out to the 
Episcopal Diocese of North Carolina 
and mail to: MILK MONEY, P.O. 
Box 17025, Raleigh, North Carolina 

Your donation makes a difference. 

Help Defeat Hunger 

Join a 

complishment of each camper 
became on occasion for rejoicing and 
acclaim, by the whole camp; staff and 
campers alike shouted their praises. 
This first Camp for the Handicap- 

ped has shown the way, and 
whatever is possible will be corrected 
next year. This, apparently, was a 
good and blessed idea. A loud Bravo 
to all who participated. K.W. 

Mark Templeman 
and Jonathan 
Ellis helping 
to celebrate 
a camper's 


Page 6 

October 1987 

More opportunities for stewardship 

St. Francis Home 

Irwin arrived a few months ago at the St. Francis Home at Ellsworth, Kan- 
sas. Abandoned, physically abused and neglected, he came to St. Francis 
angry at himself and at odds with everyone and everything around him. Full of 
rebellion and out of control, Irwin refused to be a part of the normal admission 
procedures. "I got no use for your rules," he shouted, and it took the 
Priest/Resident Director and a staff member half an hour to get Irwin to release 
his hold on the billiard table leg. 

That same strong willed determination still exists today, but Irwin has learn- 
ed to direct it toward positive goals. He is currently an active member of the 
Home's and High School's cross-country track team. He has been elected and 
installed as a Member of St. Francis, the highest level a boy can achieve at the 
Homes. Drugs, alcohol, and angry outbursts are part of the past. A proud mo- 
ment came when he was accepted as a Reader for the Home's Chapel - he has 
been serving at the Altar for some time. 

"That 'old Irwin' has just about disappeared," said his Counselor. "Today, 
he is happy, positive, and delightful to be with. He's even taking better care of 
his appearance. Last month he had to start wearing glasses. He picked a pair 
that girls would like." 

Successful achievement has taken Irwin a long way toward getting his life 
back together, and there is still a ways to go. But, he's on the right track thanks 
to the help of friends who believe that at St. Francis Lives Change for the 

If you know of a boy who needs help, or if you would like to help boys like 
Irwin, please contact St. Francis Homes, Inc., P.O. Box 1340, Salina, Kansas 


St. Francis 



Keep the 
Light of 

Hope Shining 

Help put the balance 
in this equation of need 
versus available help. 
Please send your tax de- 
ductible donation to: 


Ranch for Children 

1 00 St. judes Street 
P.O. Box 985 

Boulder City. Nevada 89005 

Recycled Christmas cards- 
new hope for needy children 

Susan, Tom and Junior are typical children in many ways. When school 
gets out, they're ready to get on with the business of relaxation and having 
fun. Of course, there are a few chores to be taken care of first, and then there 
is that hour or so of hitting the books after supper. As time would have it, 
however, the tedious usually gives way to the more pleasurable side of life, like 
watching Alf or playing one's favorite computer game. Usually there is even 
time for being just plain lazy. That is, usually. 

What is untypical about these children is that they don't live with their 
mother and/or father. They live at St. Jude's Ranch for Children, in Boulder 
City, Nevada. This desert "oasis of hope" opens its doors to girls and boys 
who find themselves without a home for reasons such as neglect, abuse, 
broken marriage or abandonment. 

Like children everywhere, these children want to be loved, supported and 
given direction. They like to do the same things and want to have the same 
opportunities as everyone else. That is why, since the beginning of August, the 
girls and boys of St. Jude's have been taking their spare time to work on a 
special project. 

The project involves recycling religious Christmas cards, some 100,000 of 
them. Donated by friends from all parts of the country, the fronts of these 
religious cards are trimmed and then glued on to specially made folded cards 
which carry a message of good will on the inside and tell a little about the pro- 
ject on the back. Once completed, the cards are packaged in sets of 10 with 
matching envelopes. Many of the cards have already been processed for im- 
mediate distribution. 

Donations of any amount will be accepted, yet a minimum of $3.50* per 
package is suggested for the benefit of the children. 

The needy girls and boys who make these cards are fighting for the chance 
to live like normal children, to do some of the things that other children often 
take for granted. Therefore, all the proceeds from the cards go directly to them 
in the form of food, clothing, pocket money and special outings. When asked 
if the project looked like it will be successful this year, Father Herbert A. Ward, 
director of the Ranch, said, "We certainly hope so." Then playing on the 
slogan of Hallmark Greeting Cards, he smiled and added, "We just hope that 
people care enough to give the very BLESSED." 

'The cost per package is $3.50 for 10 cards and envelopes, plus a $1.50 
charge is added for postage and handling regardless of size of order. 


Page 7 

October 1987 

What makes <i 

Our contributing editor 
finds some surprises on 
the road to research. This 
is the story of three of our 
parishes and how they 


Growth is measured in different 
ways. A child marks his height on the 
wall. Plants and trees put out shoots 
or branches, leaves or blossoms. An 
artist finds new depth and maturity in 
her work. 

When the growth of a church is 
discussed there are various criteria, 
too. Is it membership that measures 
strength? Is it active programs, the 
size of the building, the pledges in 
dollars and cents? 

Just for the sake of argument, 
we've taken only one growth in- 
dicator and looked at the parishes of 
the Episcopal Diocese of East 
Carolina from 1981-1986. Which 
three churches grew most in member- 
ship, proportionally, during that five- 
year span? And why? 

While this indicator is just one of 
many and doesn't tell everything 
about what makes a parish "suc- 
cessful," it does say something about 
the positive experiences of these 
three communities. 

St. Timothy's, Greenville 

Two of the three are in areas of 
high population growth. John Price, 
rector of St. Timothy's in Greenville, 
was quick to point out: "Pitt County is 
growing rapidly because of the 
university and its medical school, and 
we're on the side of Greenville that's 
growing most of all. We made a good 
choice of a site." 

This is only part of the story, 
however, of his vibrant parish where 
membership tripled over the past five 

Another part is the experience of 
moving an old country church that 
Price called "a fine worship space" 
from Ayden to Greenville. The white 
frame building, where a parish had 
disbanded, was divided into three 
parts and painstakingly transported 
ten miles to the six-acre tract in 

Cherry Oaks section of Greenville. 
There, on a corner lot, it commands a 
view of two intersecting streets. 

"The building only seats 125 peo- 
ple, so we have three services every 
Sunday during the winter months," 
Price said. "This works against com- 
munity, but we struggle to preserve it 
by our Christian education program." 

Adult classes have been fashioned 
to please nearly everyone, with a live- 
ly Forum class for those who like to 
probe and discuss issues, as well as 
two different approaches to Bible 
study. Each attracts 30-40 students. 

The format of the Forum is discus- 
sion led by Price or one of his two lay 
ministers, Gwyn Hilburn and Dirck 
Spencer, or other parishioners. Often 
the discussion subject is the morning 
sermon, and there are plenty of ar- 
ticulate people willing to express their 

Price also offers choice when he 
teaches newcomers about the 
Episcopal church. "I hold a three- 
week inquirer's class that benefits 
'church shoppers,' " he said. "For 
those seriously interested in being 
confirmed, the confirmation classes 
meet for 10-12 weeks." 

An obvious secret of the vitality at 
St. Timothy's is lay involvement at 
every level. Price said he and some 
lay people form a pastoral care team 
that conducts a ministry to visitors 
and new members. "Every 
newcomer gets a letter from me 
within two days," he explained, and 
in 10-14 days they get a phone call 
and an offer to visit." There's a big 
emphasis on involving new members 
in church activities. 

Another team effort is the shepher- 
ding groups. "We spilt the county ar- 
bitrarily into five areas, and groups 
are set up to do pastoral care in each 
one and to have fellowship together," 
he said. 

There is also a strong ministry to 
youth, with an organization for both 
teens and pre-teens. 

With monthly covered dish sup- 
pers, annual fund-raising lobster fairs, 
and rehearsals for two choirs, there's 
plenty going on at St. Timothy's. 

Senior Warden Norma Van Veld 
said the congregation is quite young. 
"To give you an idea, we have 34 
four-year-olds," she said. "If there's 
anything we lack, it's older people." 

She credits Price for much of the 
church's growth. "He's an appealing 
young man and helps attract that age 
group. His personal touch with peo- 
ple is so important," she said. 

St. Timothy's was a mission church 
spawned by St. Paul's of Greenville in 
1978, and most of the 57 charter 
members were St. Paul parishioners. 
Twenty of those original members are 
still active. 

St. Christopher's, 

An identical "church-moving" ex- 
perience resulted in the lovely St. 
Christopher's building outside 
Elizabethtown. It, too, had been an 
abandoned church in a small nearby 
town that the Bishop gave to a little 
group of worshippers who had been 
meeting in homes. 

"They literally had three or four 
gathered together," said Porter Cox, 
the priest in charge since early 1986. 

A few families began meeting 
together in 1978, first in Our Lady of 
the Snows Catholic Church on Sun- 
day afternoons, then in a rented 
house. "In 1982, Bishop Hunley 
Elebash said these families could 
have St. Gabriel's church at Faison if 

they'd move it," Cox said. "So they 
cut it in three pieces and moved them 
to the present location (north of 
Elizabethtown on Hwy. 87). It looked 
like tobacco barns coming into town, 
but the folks got busy and renovated 

Stained-glass windows and an at- 
tractive litchgate at the roadside were 
the only changes made in the struc- 
ture. The wooden litchgate is a 
feature of the early Church of 
England, where warm climates made 
funerals unpleasant before the days 
of embalming and refrigeration. 
Before the funeral, the body would 


Page 8 

October 1987 

lurches grow? 

be placed in caskets, surrounded by 
ice, and left to lie in the covered 
gateway until time for burial. 

Renovation of St. Christopher's 
and painting projects since then were 
cooperative efforts of the entire con- 
gregation, which has nearly doubled 
in size since 1981. "These are the 
hardest-working people you can im- 
agine," Cox declared. "We believe in 
doing everything ourselves." 

He is only the second priest for the 
little parish, which is the only 
Episcopal church in Bladen County. 

Small but determinedly active is a 
good way to describe the 
parishioners, who come from many 
nearby towns. Every year they con- 
duct three major activities: a yard 
sale, a lobster sale, and a fish fry. In 
the September 27 worship service, 
Cox announced the results of the re- 
cent yard sale: $500 received in sales 
in one day! "That will help a great 
deal with our migrant workers," he 

As big as their determination is the 
heart of these Bladen County 
Episcopalians. Their outreach service 
includes finding jobs for handicapped 
adults, assisting the local hospital, 
and meeting the needs of migrants. 

Organist Betsy Cole typifies the ex- 
uberant spirit of the parish. "We get 
real excited every time anyone comes 
into our church," she said. "You 
know we have a judge and a district 
attorney and journalists from two 

Don Porcher 
and a group 
of St. 
get set 
for the 
breaking of 
their large, 
new parish 

competing newspapers in our con- 

There is apparently no such thing 
as an inactive group. "The ECW 
(Episcopal Church Women) is about 
six of us who come every time, and 
we have a lot of things going on," she 
said. "We meet at 6:30 every Thurs- 
day morning. The men have an early 
morning group, too." 

Cox summed up his love for St. 
Christopher's. "You know everyone 
and everyone's child by their first 
names," he said. "When these peo- 
ple treat you like family, you know 
you're close to God." 

St. Andrew's, Nags Head 

Of the three fastest-growing 
parishes, St. Andrew's in Nags Head 
is most obviously set in the midst of 
rapid development. Dare County is in 
first place among North Carolina's 
100 counties for zooming population. 

The church has played a unique 
role there, ministering to transient 
and part-time residents who find a 
home with St. Andrew's, though their 
official place of residence may be 
Charlotte, Hickory or Fayetteville. 

Hollis and Hope Kannenberg of 
Washington, D.C., encountered a 
"lively spirit" in St. Andrew's that 
claimed their loyalty and love, though 
they spend no more than six months 
of the year in Nags Head. 

"We started coming to Nags Head 
for a vacation and worked up to 

spending six months here," Kan- 
nenberg said. 

"Although the church was once 
made up primarily of older retired 
people, it's attracted many younger 
families now. We have a good feeling 
of belonging, even though we're part- 

He is lay reader there, while Susan 
works in outreach. "We minister to 
the shut-ins, the disabled and sick" 
she said. 

Church secretary Marilyn 
O'Bleness said the history of St. An- 
drew's may also be an attraction to 
those looking for a church home. 

"It was originally All Saints Church, 
back in 1849," she said, "and was 
made up entirely of summer residents 
who walked barefoot in the sand to 
services in a little chapel. 

"Then in 1865, during the Civil 
War, Federal troops dismantled the 
building and took it to Roanoke 
Island to use as refugee camp for 
runaway slaves." 

O'Bleness said parishioners met in 
private homes until 1915, when the 
federal government gave them $700 
in reparations and they erected a new 

Living quarters were built onto the 
chapel for priests who came for two- 
week stints and served as pastor. 

The first permanent congregation 
of 16 members grew to mission status 
by 1955 and was a full parish by 1969. 
Its growth in the 80s has been from 85 

in 1981 to more than 250 today. 

"I think people love it because it's 
such a neat little chapel," O'Bleness 

Whether it's history of architecture, 
Chrisitian Ed programs or heavy lay 
involvement, something about St. 
Timothy's, St. Christopher's and St. 
Andrew's has captured the hearts and 
devotion of people in their areas, and 
in a time often referred to as "the 
post-Christian era," these people are 
whole-heartedly at work "being the 


Our churches abound in talent. 

Frances Legge of St. Timothy's of- 
fers her talent at Trinity Center. 


Page 9 

October 1987 

The grace of the humble 

An East Carolinian visits a church in Guatemala 
and despite poverty and suffering finds evangelism in action 

Wilton Kennedy is from St. 
Stephen's, Goldsboro. After gradua- 
tion how Appalachian State Universi- 
ty, he went to Guatemala to work 
with a tobacco company. Captured 
by love for a suffering people and 
responding to a Biblical call for 
justice, he now builds low-cost hous- 
ing for Guatemalans. This story is the 
first in a series of articles on 
Guatemalan Episcopalians. 


The civil war has caused a five-year 
delay in the completion of the most 
recent Episcopal church in 
Guatemala. Situated two hours from 
the capital, it rests on the edge of the 
state of Quiche, so named for the in- 
digenous people who have inhabited 
the region for hundreds, perhaps 
thousands, of years. The familiar 
"The Episcopal Church Welcomes 
You" sign off the Pan American 
highway first turned my attention to 
Chumanzana, a community nestled 
inside the beautiful highlands of this 
Central American country. Colorful 
square patches of maize, beans, and 
grains splatter the broken terrain. Tall 
pines spring upward from the high 
peaks and low ravines, separating the 
fields like a barrier reef. An aerial 
view resembles Granny's quilt saddl- 
ed on the back of a great stegosaurus, 
its spine dominating the land for a 
hundred miles. 

When wet winds blow, the fields 
sway in unison, just as if "ole Gran- 
ny" were shaking the quilt out on the 
back steps. The old beast still 
grumbles as earthquakes and 
volcanic activity jolt the earth, remin- 
ding its inhabitants of the catastrophic 
geological restlessness of the region. 
Indeed nature has been less than kind 
here, twice destroying the capital with 
earthquakes and showering lava on it 
by its thirty-two geothermal turbines. 

As the season turns and the rains 
begin to taper, the corn begins to 
flower; black beans, which are 
planted between the rows, begin their 
fabled "Jack and the Beanstalk" 
ascension up the thick stalks. By the 
time the "frijoles" have journeyed 
three-quarters up the stalk, the fields 
will completely hide the farmer's 
adobe house. Custom has it that his 

home is always adjacent to his fields, 
and the constant billow of smoke ris- 
ing from his chimney offers the only 
evidence of its existence. At an 
altitude of seven thousand feet, fire is 
used as much for heating as it is for 
cooking, rarely being completely ex- 

Agriculture has supported the 
Highlanders for many generations, at 
least since the turn of the century. 
Lonely images of a man flanked by 
two or more sons, raising heavy 
hoes, tirelessly working the land, is a 
common sight. Too poor for expen- 
sive inputs such as fertilizer, they are 
just able to eke out a living. The land, 
because of its steepeness, must be 
terraced, or the precious top soil will 
be washed away. The visual effect on 
the land is unique, unlike anything I'd 
ever seen in Eastern North Carolina. 

Like a Mayan temple, the terraces 
appear as great steps winding up the 
mountainside closely following its 
contours. Each terrace measures 
about one to three feet depending on 
the inclination. One could say, I sup- 
pose, that they resemble long, stag- 
gered, seed beds stretching all the 
way around the mountain. Naturally, 
this type of farming makes tractors 
and other such machinery useless, 
even if financial resources were 
available. It is a time-consuming task 
requiring complete devotion from the 
tiller. The land holds a sacredness for 
them; it is treated with reverence and 
respect, (never a commodity to be 
sold, traded, or abused). 

"Donde vas a ir?" - "Where are you 
going" asks the three-member civil 
patrol unit, about one hundred yards 
down the dirt road, as I begin my 
search for the church. Raggedly 
dressed in western clothes, the 
Quiche Indians sport one old rusty ri- 
fle and perhaps a handful of bullets 
among them. Not willful volunteers, 
they are coerced by the government 
to participate. After five minutes of 
broken Spanish (not their mother 
tongue), the conversation/interroga- 
tion is over. The "civilas" are satisfied 
with my intentions and let me go on 
my way. 

Trying to understand their mindset 
proves perplexing; a juxtaposition, 
they are tragically part and parcel of 
the socio-economic system that is 
slowly and meticulously terminating 

them. The ruling elites have always 
treated them as second or even third 
class citizens by discriminating against 
them economically and racially. 

Militarizing the countryside is view- 
ed as a success by renegade 
Guatemalan colonels. It is a somber 
reminder of the recent wave of death 
and destruction that smolders under a 
seemingly tranquil facade. The pre- 
conquest Indians, who comprise 
seventy-five percent of the highland 
population, have borne the brunt of 
the recent political violence that has 
engulfed the region since 1978. 

A hundred thousand still live in 
neighboring Mexico, fearing for their 
lives if they return to their ancestral 
communities. Sons and daughters of 
the great Mayas, whose civilization 
flourished two thousand years ago,, 
they haven't seen so much spilled 
blood since the Spanish conquest of 
1524 when it is believed that two- 
thirds of their population was 
decimated. How could such a pacific 
people evoke such a brutal 
onslaught, I wonder, and then I meet 
three kids on the steps of the new, 
concrete church. 

The kids are six or seven-year olds. 
Looks, however, can be deceiving 
because of the rampant malnutrition 
that is so common here. They tell me 
that today's service will take place in 
another community, not Chuman- 
zana. They agree to show me the 
way, exclaiming that it's on the other 
side of the mountain. I get a kick out 
of their conception of distance. 
Unable to tell me how far or how long 
it will take, they just answer "over 
there." The path is slippery from the 
rains and my boots are no match for 
the little bare feet in front of me. 

Had I not been out of breath by the 
time I arrived at our destination, the 
sight of the "church" would surely 
have taken it away. The simplicity is 
startling. A large piece of canvas stret- 
ches over an area of about 50 sq. 
feet. Six lanky poles support the 
"roof," bamboo walls stand on the 
front and the side. My discreet en- 
trance is in vain as most of the sixty 
heads turn and gaze at this tall, beard- 
ed Gringo. As I take a seat on the dirt 
floor which is covered with a thick 
layer of fresh pinestraw, I chuckle at 
the sight of pigs and chickens bound 
by ropes and strings to a far post. 

Their stomping ground has been con- 
verted into a place of worship for the 
day; they'll just have to wait it out. 

Bountiful fields surround us, a 
highland trinity of corn, beans and 
squash. These are the offerings of the 
people, stewards of the land. The 
altar, which is made of wood, is 
covered with a colorful cloth. The 
cross and candle holders are wooden 
also. Bright flowers of yellow and 
purple in rusty, powdered-milk cans 
adorn each side of the altar. It is like a 
page out of the bible, a real-life nativi- 
ty scene; only a child in a manger is 

Save the manger, children are 
everywhere. Most are crawling 
haphazardly about, others, bound 
tightly by shawls, hang like gourds 
from their mother's back. The words 
of Miriam, a school teacher in a near- 
by community ( come back to me: 
"This area is one of widows and or- 
phans." The congregation bears this 
out; of all the people present only six 
are men; the rest are women and 
children. The women, with dark hair 
and skin, are all dressed in typical 
tribal dress. Each village has its own 
idiosyncratic patterns and colors, all 
similar yet visually distinctive. 

The dress has changed very little 
over the past five hundred years. 
Each brilliant piece is carefully hand 
woven. Daughters are taught at an 
early age the intricate patterns that 
they will wear for the rest of their 
lives. Children here, I've noticed, 
have a real gift of patience and quiet, 
what we would call "behaving." I've 
seen kids ride for hours and hours on 
buses, often standing cold and 
hungry, and they never complain. 
Not even the slightest wimper 
escapes their tiny round faces. 

True to form, they are able to keep 
still for the duration of the two-hour 
service, quietly entertaining 
themselves. At that age, I couldn't sit 
through a fifty-minute service 
without causing displeasure to those 
around me. 

The preacher, the Reverend Ruiz is 
of the Mayan lineage as well. He 
delivers the sermon in Maya-Quiche, 
one of the 22 languages and 100 
dialects that are heard in the area. 

(continued on next page) 


Page 10 

October 1987 

A church in the Guatemalan mountains 

(continued from previous page) 

The rest of the service is in Spanish 
and I'm able to follow along. After the 
offertory — a collection of humble 
coins— two guitars and an accordion 
start the congregation in hymns. As 
with the prayers, they are sung from 

Very few of the indigenous are 
taught to read or write, nor do they 
speak Spanish, except for commer- 
cial reasons or for talking with the 
authorities. The hymns are magnifi- 
cent; everything seems so ap- 
propriate that an organ would be out 
of place. It is a moment of strength. 
Like a chorus from a time long ago, 
the meek voices become mightly in 
unison. Three songs later, the 
"peace" is passed around, and a bou- 
quet of dialects flows over my head. 
Amidst it all, I'm asked to stand and 
introduce myself. The Rev. Ruiz 
translates the Spanish into Maya- 
Quiche so everyone can understand 
why I've visited them. 

It's a far cry from the industrialized 
world's Sunday-best of coat and ties, 

high heels, and cologne. Absent is 
the buffet lunch or a game of golf 
following the service. They return to 
their stark reality — necessity. The 
chores and responsibilities of field 
work, collecting firewood, washing 
clothes and fetching clean water con- 
tinue day after day. Social security is 
three-fold: family, community, 
mother nature. 

After the Eucharist, prayers are 
asked for the sick and dying members 
of the parish. Health care is a colossal 
problem for millions of Guatemalans. 
The major problem, however, is with 
the causes of sickness, not the disease 
itself. In other words, simply curing 
the sick will not eradicate this pro- 
blem. Only by alleviating the myriad 
of underlying structural problems 
such as economic injustice, land 
tenure, malnutrition, etc. can this 
situation begin to improve. 

Every year, thousands of families, 
including some in this congregation, 
must migrate to the humid south 
coast and work for slave wages under 
inhuman conditions on the vast cot- 

ton plantation, others on coffee plan- 
tations. There, many will catch 
measels, whooping cough, tuber- 
culosis, influenza— common ills when 
40 people are crammed into a 10 per- 
son room without decent sanitation. 
Children, among the heaviest 
casualties, are not exempt from work 

In the 1890s, the Indians were forc- 
ed to work under labor laws called 
"ecomiendas." Today, they work 
under oppressive economic laws, 
often for less than $1 a day for the 
wealthy landlords whose fertile land 
once belonged to them. They pray 
silently - I suspect for enough rainfall 
and good conditions for a decent 
harvest. If it's a good year, they'll 
reap enough to feed their family for a 
year; surpluses are rare. Subsistence 
farmers with tiny plots live from one 
year to the next. 

One of the layreaders, Jose 
Morales, scales a large tree and 
removes the speaker once the service 
is over. He claims that farmers who 
can't make it to the service are able to 
take part in this way. "What?" I say, 
"Episcopal broadcasting over 
loudspeakers from treetops?" 

"Sure," he says, "folks in the field 
do nothing but think all day. This 
enables us to give them something to 
ponder over as they work." I can't 
agree with him on that one; Sundays 
and Tuesdays are loud with bullhorns 
from the evangelicals (Protestants, 
Baptists, and Lutherans) . They're like 
ecumenical duelling banjos, 
"Corazon, Corazon" from one 
treetop, "Jesus, Jesus" from another. 

What took five years to complete 
has been completed. Much more ex- 
ists than the physical structure of this 
church. In any church, anywhere in 
the world, the quality of the church is 
derived from the quality of its people. 
From the shade of a shanty church in 
the boon docks of this third world 
country, an incredible light breaks 
forth. Peter once said "Yea, all of you 
be subject one to another, and be 
clothed with humility: for God 
resisteth the proud and giveth grace 
to the humble." 

Next month: an interview with the 
Bishop of Guatemala. 

Soft drink cans serve as UTO boxes in Guatemala. A little 
child learns the habit of thankful offering. DPS photo 

This is the church Wilton found on the Guatemalan mountains. Despite bamboo 
walls and a canvas roof, healso found a worshiping congregation. 

Wilton Kennedy Photo 

The United Thank Offering is a special, voluntary and joyful expression of 
gratitude for all God's bounty. It is an opportunity for the whole family to deepen and 
strengthen our understanding and practice of prayer. 

UNITED we THANK God for his presence in our daily lives, for blessings great and 
small OFFERING prayers and coins which are UNITED with those of thousands of 
other grateful people and sent on to support the worldwide mission of the Church, 
giving others cause to THANK God and respond by OFFERING their own prayers 
and coins in thanksgiving. 


Page 1 1 

October 1987 

A poet looks at a web and wonders 

/ see him as he cannot see himself 
repose in ignorance which is his 

"On a Squirrel Crossing the Road in 

—Richard Eberhart 


The season has turned from 
flowers. Although there is a bit of this 
and that blooming in the sun which 
bounces off pine trees, the main at- 
traction is fruitfulness. Along the road 
I pick branches of bay berries stripp- 
ing off the leaves that will soon be dry 
and dead on the way back to the low- 
lying house by the sound. I break off 
some bare yaupon branches to 
decorate with tiny lights for the 
holidays not too far off. This morn- 
ing, webs of spiders are as profuse as 
berries themselves, not those little 
cobwebs that flirt shyly in grassy fields 
like so many dropped handkerchiefs, 
but flamboyant bullseye banners. 
Loud. I mean loud and tacky. 
Shouting something though they 
have no language. It is a good time in 
the quiet of this unspoiled scene to 
read the text for this Sunday morn- 
ing, the text that is the world. 

So I lay my harvest of branches on 
the dewy strip of grass by the road- 
side drainage ditch and eyeball a par- 
ticularly wondrous piece of handi- 
work. Spun by one solitary spider, 
strung from a few guidewires seem- 
ingly connected somewhere up there 
to the top of a tree perhaps, attached 
at some unseen, remote part of the 
sky, or even to a low -floating cloud, 
who knows, the web undulates in the 
breeze somewhere between here and 
there. A bridge for what, for whom? 
This is too much of a question for a 
bright, light and crisp day in my 
favorite month. I leave this for the 
closeted, winter minds of 

I peer like an ingenue at the large 
brown spider with yellow markings. 
She dives from scrutiny behind the 
denser threads of her central starting 
place, like I do sometimes, running 
back to childhood for comfort, 
sometimes to childish ways I thought I 
had outgrown. But never she mind, I 
can see her. She is large and compe- 
tent, and just the right size for her 

She creates this web out of her 
body. Within her, she has what she 
needs to do this, but the knowledge, 
the will, the desire, what are their 

origin? Genes perhaps, coding, some 
sort of memory, or perhaps as 
naturalist Loren Eisley says, in what 
she does, we glimpse the Face behind 
the Mask. She spins a part at a time, 
slowly connecting and building on 
what she has woven before, not fret- 
ting because she thinks she must do it 
all at once, knowing, without know- 
ing, that this is not the way things are 

She does not question her 
capacities or purposes or whether she 
can finish what she has begun. She 
sees behind her where she has been 
before. She flings one silken filament 
out, one foot on yesterday, her hopes 
taut and elastic as the thread that 
catches no matter how tentatively on 
the future's ledge. In ever-expanding 
circles, each round repeats and 
enlarges the core, adding complexity 
and scope. 

Each orbit takes more time. How 
far she seems from where she has 
started! But this is the place that holds 
the pattern, and she forgets at her 
own risk. But she cannot forget, 
although unlike me, she is blessed 
with an ignorance of her own pro- 
cess. Some strands are weak, some 
do the work of several, and when she 
is finished, she knows it. She abides 

at peace in her own innocence, actor 
in a perfect self-regulating process. 

As I walk, I wonder how spiders 
know what size to make the web? Do 
they simply spin until they have run 
out of silk and stop? All seems so in 
balance. So it seems we in our lives 
weave, catch a thread on our pasts 
and on the lives of others for strength, 
for pattern, here and there fragile 
bulwarks light and tender as love, the 
touch of a hand, the brush of a kiss 
across the cheek, a glance of 
acknowledgement, all the every day 
passings of the peace. We spin out 
around our central core of divinity a 
web of human love. 

With these thoughts, I am back at 
the house now and the muted lives 
circling within it. The sun is higher 
over the roof now, shaded briefly in 
its orbit by the martin house in the 
front yard. I plop down on the faded, 
caved-in wicker chair on the screened 
porch, and watch the diamonds on 
the water screaming something at 
me. It sounds like Alleluia. 

Thorns, blossoms and rocks 

In this issue the Rev. Blaney 
Pridgen continues sharing his impres- 
sions of Israel. Last month he spoke 
of his elation at being in holy places, 
an elation that caused him to dance. 
Here, he remembers other poignant 
images of personal and Biblical 


Another memorable spiritual ex- 
perience occurred in a remote 
plateau several thousand feet above 
St. Catherine's and a thousand feet 
below Mt. Sinai. For the purpose of 
prayer and meditation, 1 was alone, 
separated from a small group of 
hikers a half of a mile away, for a 
period of two hours. I settled myself 
near an abandoned hermitage, not 
far from the site traditionally revered 
as the cave where Elijah heard the still 
quiet voice of God. The hermitage 
was an adobe structure, pale pink 
against coral-colored rocks rimmed 
by a stark cobalt sky. Absolutely no 
sound disturbed the silence other 

than an occasional burst of wind in 
the higher rocks. I reclined in a basin 
of a hollowed-out boulder to watch 
the sun fall against the ruined her- 
mitage. I fancied myself to be an an- 
cient desert father. After an hour, I 
thought I was a desert father! Then 
the sun went down on my boulder 
basin and within minutes I was cold to 
the bone. So much for desert 
fatherhood. I scampered over the 

rocks like a lizard to a sunshiny place 
with no view of the hermitage. 

At that sunshiny place, something 
new filled my vision. There was a 
shrub of a tree in full desert blossom, 
not unlike a crabapple tree, except 
that it carried countless thorns among 
the blossoms that were two inches 
long and sharp as spears. And, deep 
within the thorny blossomed limbs 
were rocks entangled and encased in 
branches and vines and stems of 
branches. Rocks had fallen off the 
steep mountain walls into this tree to 
be suspended within fragrant 
blossoms and protective thorns, as 
long as the tree should live. 

I thought how like this tree in the 
wilderness the church and I might be. 
Not remote monks thousands of feet 
up and away from the common 
world, but frangrant and thorny rock 
catchers— life in a place that is other- 
wise lifeless. The blossoms and the 
two-inch thorns and the suspended 
rocks were each important. Without 
the one, the vision of the other two 

would pale. 

A third among many spiritual ex- 
periences occured outside the 
modern city of Nablus in a place call- 
ed Shechem, between Mt. Ebal and 
Mt. Gerizim and not far from Jacob's 
well. Here, a stone slab, a stile, 
stands among excavated ruins. Many 
archaeologists believe that it might 
well be a monument to the covenant 
at Schechem where Joshua said to 
the newly-settled tribes of Israel: 
"Choose this day whom you will 
serve ... as for me and my tribe we 
will serve the Lord." 

Perhaps the excavation of ancient 
Jericho is a more picturesque setting 
for a shrine to St. Joshua's army. 
Yet, at Shechem, Joshua made a 
witness to the Living God which is 
more vivid and valid today. "Choose 
this day..." That was a moment close 
to Christ for me. There stands no visi- 
ble proof of Joshua's conquest at 
Jericho or Gibeon, but at Schechem 
there is a stone slab. 

Next month, three reflections on 
modern Israel. 


Page 1 2 

October 1987 

Youth commission reports 

Fall activities announced 


The 1987 Youth Commission is 
busy planning diocesan youth ac- 
tivities for the school year ahead. The 
Commission is an elected group of 
youth from each convocation. They 
are charged with the planning and 
implementation of youth programm- 
ing in the diocese. 

Fall activities ahead are: the EYC 
Olympics Oct. 3-4 at Trinity Center; 
Happening Oct. 9-11, Trinity Center; 
and a Youth Ministry Leadership 
Workshops Nov. 7 in Kinston for 
Adult advisors. 

A youth ministry information 
packet has been sent to all parishes 
with further information on these and 
other events. 

The Episcopal youth event 

Below. Powell Bland, Reshard Riggins, Ellen Jeffreys, Anne Camp- 
bell, Paul Siler, Felicia Phillips, Harris Vaughan, and Christopher 
Mason visit the Alamo in San Antonio. 

The National Church sponsored 
the Episcopal Youth Event July 21-26 
in San Antonio, Texas. Those atten- 
ding were: Anne Campbell, Felicia 
Phillips, Reshard Riggins, Ellen Jef- 
freys, Harris Vaughan, Penn Perry, 
Paul Siler, Adam Chandler, Dan 
Loughlin, The Rev. Christopher 
Mason, Powell Bland and Carol 

We joined 1,650 young people 
from the United States and other 
countries on the campus of Trinity 
University. We participated in many 
events and workshops during the 
week. The Presiding Bishop spent 
several days with the youth and cap- 
tivated their attention with his talks, 
concern and support. 

There were 30 or more workshops 
offered daily centered on the con- 
ference theme: "The world, others, 
family and self." There was a rich 
variety of workshops to attend and 

we found them quite stimulating. 
During the week there were also over 
20 worship services. We all par- 
ticipated in several; one was a 
Spanish Eucharist and a bilingual ex- 
perience. A moving service was an 
Afro-American Eucharist in which 
several of our people participated. 

Music was provided by Bill Milford 
and his associates who are singers 
and writers well known by youth in 
our country. They originate from 
Cambridge, Mass. We came home 
with songs to share. 

The week was truly an eye- 
opening experience. We all had a 
chance to learn about youth pro- 
grams throughout the country, make 
friends from other states and share in 
the greater body of Christ with our 
brothers and sisters from around the 
world. We thank all who made this 
trip possible, an experience we will 
never forget. 

1987 Youth Commission: Carol Taylor, Travis Wynn, Trey Hamlin, 
Martha Hornthal, Stephanie Creighton, James McPherson, 
Christopher Mason, Charles Gaddy, Anne Campbell, Jimmy Taylor, 
Ellen Jeffreys, Tucker Roy, Ruffin Hall, Paul Siler, Heath Dalton, 
Adam Chandler, Jenny Lewis, Powell Bland, Missie Harrell, Yuri 
Southerland, Keith Bowden. 

"The light in their eyes' 


The Presiding Bishop stated in his 
sermon that due to the apathy of the 
youth today he was afraid of tomor- 
row, but, at the end of the week, a 
Spanish priest said in his sermon, "I 
can't wait until tomorrow." 

And it is true, the young are 
apathetic, but with the excitement 
which the Presiding Bishop noted in 
the youth at the EYE, and the spirit 
seen throughout the week, Episcopal 
youth can make a difference. 

I am a fourteen-year-old from St. 
Paul's, Edenton. I had a very fulfilling 
time at the EYE in San Antonio. 

One thing that I noticed was the 
light in everyone's eyes. Whenever 
you saw someone, you were always 

greeted with a warm hello and a 
brilliant smile. It is too bad that this 
can't be experienced for eternity in- 
stead of for just a single week. 

Each day had a theme: world day, 
others, people, family, and self day. 
One had the chance to choose from a 
symposium or a workshop on dif- 
ferent topics. Other special entries 
were: An Afro- American and 
Spanish Eucharist, two dances and a 
trip to San Antonio. 

I am sure that I speak for everyone 
when I extend my thanks to the 
Diocese of East Carolina for their sup- 
port. Also, I would like to thank our 
sponsors for "Keepin" up with us 
young folks! 

A moment at Trinity. Blaney Pridgen, Carol Taylor, Irvin Richards 
and Tim Williams flank the Pharaoh. Is that a shepherd's broom and 
an Egyptian mitre? 


Page 13 

October 1987 

Prospects bright for new mission church in 
Pender County 


The eastern area of Pender Coun- 
ty, one of the state's largest, may 
soon have its first Episcopal Church. 
About 30 residents of the county 
came together September 27 with 
area Episcopal priests at the Hamp- 
stead Community Center to consider 
establishment of a mission Episcopal 
Church in Hampstead. 

The Rev. Hoke Campbell, assistant 
rector at St. John's Episcopal Church 
in Wilmington, who would be priest - 
in -charge, said afterward that sixteen 
confirmed Episcopalians signed up as 
charter members, with two others 
deferred till spring, three baptized 
persons who need only confirmation, 
and 11 "maybes." 

"I feel wonderful about this 
response," Campbell said. "The Holy 
Spirit was really working." 

Campbell began the meeting by 
outlining options for those inquiring 

about the mission. "First, you can 
sign up as charter members, as eight 
people did before this meeting," he 
said. "Another option is to say you 
want to help this effort, but don't 
want to move your membership now, 
and another is to wish us well but say 
you're not about to move your 

He explained, "if there's enough 
interest, we'll commence worship the 
first Sunday in November, right here 
at 11 a.m. We can use this building 
for $25 a Sunday. And I'll visit in the 
area, but if you tell me you're not in- 
terested, I promise I won't bug you." 

When 25 confirmed charter 
members have signed up, Campbell 
said, the mission could be establish- 
ed. Meanwhile, he asked that charter 
members hold home Eucharists and 
parties and suppers, "to get to know 
each other." 

He introduced his fellow- 

clergymen, some of whom have 
Pender County residents in their con- 

The Rev. Blaney Pridgen, rector of 
St. Andrew's on-the-Sound in 
Wrightsville Beach, the closest 
Episcopal church to the Hampstead 
area, said, "I've been shepherding 
this area. I have 20 families living 
here, and it worries me to think of 
them driving 20 or 30 miles home 
from church in the dark or rain. The 
mission is absolutely needed." 

A humorous note was struck by the 
Rev. Burton Whiteside, rector of the 
Church of the Good Shepherd in 
Wilmington and a native of Burgaw. 
"There are portents of success here," 
he said. "I see that emblem on the 
wall," (pointing to a large cutout of a 
spot left from this weekend's Spot 
Festival) , "and knowing what kind of 
fish it is, I think this must be the spot." 

The only Pender County Episcopal 

church is in Burgaw, and its rector, 
the Rev. Tom Noe said the new mis- 
sion would be the first in the county 
since 1909. 

Other clergymen expressing their 
support of the mission included the 
Rev. Bob Cook of St. James, Wilm- 
ington; the Rev. John Ormond, St. 
Paul's, Wilmington; the Rev. Joe 
Cooper, Church of the Servant, 
Wilmington; and the Rev. John Arm- 
field, priest-in-charge of St. Peter's, 
Thomas Landing. 

The Rev. Al Durrance of St. 
John's, Wilmington, had conceived 
of this mission, according to Camp- 
bell, but was recovering from surgery 
and could not be present at the 
meeting. "This has been his dream 
and he has worked to bring it about," 
Campbell said. 

Campbell is working on a two-year 
contract for St. John's, with half his 
time devoted to the Hampstead mis- 

Gleanings from your newsletters 

St. Joseph's, Fayetteville 

Since this is World Food Day 
observance we are delighted to report 
a new hunger-alleviation project of 
St. Joseph's, a historic parish in 
Fayetteville. Faithful to their commit- 
ment to become involved in the com- 
munity, they have been offering a 
Breakfast Program for homeless peo- 
ple. They serve breakfast seven days 
a week to an average of 35 persons. It 
has been heralded as an example of 
community involvement that has in- 
spired others in the Christian com- 

Also in Fayetteville, Holy Trini- 
ty's H.O.P. (Help Our Preschoolers) 
program has been selected to be a 
TEACH affiliated classroom (Treat- 
ment and Education of Autistic and 
Related Communication Handicap- 
ped Children). H.O.P. also received 
a UTO grant of $4,400 by the Na- 
tional Grants Committee. Con- 

A similar honor has been awarded 
to the Urban Ministries of Wilm- 
ington. They received $10,000 
towards their Urban Ministries 

Don and Phyllis Porcher of St. An- 
drew's, Nags Head were selected 
by Bishop Sanders to go to England 
in the summer for vacation and 
study. Don writes of the experience: 

History came to life as we visited 
places made famous by such persons 
as King John, Henry VIII, Queen 
Elizabeth, Thomas Cranmer, and Sir 
Walter Raleigh. We came away with 
a deeper appreciation of what it 
means to be an "Anglican" Christian. 
It is an ancient tradition. 

Our classroom lectures were, on 
the other hand, extremely contem- 
porary, dealing with such issues as 
the impact of the "new morality" on 
traditional Christian values and the 
implications of exploding scientific 
discovery for classical Christian 
theology. Our community life was 
sustained by daily worship that was a 

combination of ancient and modern, 
Anglicanism and ecumenical, and by 
daily Bible study led by Dr. Donald 
Coggin, retired Archbishop of 
Canterbury, who charmed us with his 
spiritual insight and delightful good 

The Noe's of North Carolina have 
a long priestly history. The 97th birth- 
day of Elizabeth Barbour Noe, widow 
of the Rev. Alexander Constantine 
Davis Noe was the occasion for a 
grand reunion. Her husband was rec- 
tor of St. Thomas, Bath from 1930 
to the late 1960s. Of course, Bath was 
the location for the reunion. 

The Noe brothers are well known 
in the diocese. Four of them were 
priests. The Rev. Thomas P. Noe 
served many churches in the diocese 
and now, his nephew Thomas Darst 
Noe, is priest-in-charge of St. 
Mary's, Burgaw. 

On August 29, seventy descen- 
dants of this priestly family gathered 
for Aunt Betsy's birthday celebration. 

Have you thought of Vacation Bi- 
ble School as a garden? That is how 
Patty Chamberlain described it in St. 
John's Journal, the weekly newsletter 
of St. John's Fayetteville. "The 
Sunshine Patch" was the Bible school 
garden for 75 children, the "fertile soil 
for the seeds of the fruits of the 

Dr. Fred Moncla goes to Haiti to 
serve the people there as doctor and 
brother in Christ. He called the atten- 
tion of his parish, Christ Church, 
Elizabeth City to the need for a 
horse for the mountain doctor of 
Haiti, and the Christian Outreach 
Budget made a horse possible. Hap- 
py riding! 

Please, call our attention to what 
you think is of importance, and what 
you would like share from your parish 


Page 14 

October 1987 

An ecumenical first 

The Pope in Columbia 

Bob Schriber attends 
meeting with the Pope 

Friday, September 11, 1987 began 
as a rainy, warm day in Columbia, 
South Carolina. It continued as a hot, 
sticky day. The real significance of 
that day did not lay so much in the 
weather as in the people who came 
together in that place at that time. 

For the first time, a Bishop of 
Rome came to a Bible-Belt city, met, 
listened to, and prayed with a wide 
variety of Christians with whom he 
found himself in real — albeit 
imperfect — communion. Jewish 
representatives joined their Christian 
brother and sisters in the great Liturgy 
of the Word at William-Brice 
Stadium . 

During that service, Pope John 
Paul II spoke of the importance of 
ecumenical dialogue. It was a case of 
preaching what he had practiced 
earlier in the day in his dialogue with 
Jewish leaders in Miami and with 27 
denominational leaders (including 
The Rt. Rev. Edmond Browning, 
The Rev. James Crumley, and The 
Rev. Herbert Chilstrom) at the 
University of South Carolina. He 
went on to speak of the importance of 
upholding of family life — not just the 
Christian family (the Church), but all 
human families. 

The next day, those of us involved 
officially in ecumenical work gathered 
at the Marriott Hotel to hear Johan- 
nes Cardinal Wilhebrands and Bishop 
James Crumley engage in a "Day of 

The Cardinal is President of the 
Vatican Secretariat for Promoting 
Christian Unity. He spoke eloquently 
of the Roman Catholic Church's ra- 
tionale for being involved in "the one 
ecumenical movement which in- 
volves all Christians." He went on to 
explain the history and present state 
of the many bilateral dialogues (such 
as the Anglican-Roman Catholic In- 
ternational Commissions I and II and 
the Lutheran-Roman Catholic 
Dialogue). He pointed out that the 
dialogue with Anglican and 
Lutherans holds special importance 
for Roman Catholics. 

In his response, Bishop Crumley 
spoke of how we are "all part of the 
one Church, whether we like it or 

These two days were indeed a 
"mountain-top experience" — one of 
those occasions when one's vision 
becomes clear. Here was an instance 
of Christians coming together in 
honesty and respect, seeking that 
elusive goal (which St. Paul promises 
is actually an ever-present reality): 
ONE Lord, ONE Faith, ONE Bap- 
tism. For once we were acting as in- 
struments of Christ's prayer for unity. 

We were part of the answer rather 
than persisting as the problem. I give 
thanks for the privilege of being a part 
of this event. 

The Rev. Robert Schriber is 
ecumenical relations officer for the 


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Page 15 

October 1987 

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Vol. 101, No. 8 

Anglican identity: An expectant community 

Of faith and miSSiOn The pastoral letter from the House of Bishops 1987 

To our partners in faith, lay and or- 
dained, in the Episcopal Church in 
the United States, Mexico, 
Guatemala, Honduras, El Salvador, 
Nicaragua, Panama, Ecuador, Col- 
ombia, Haiti, the Dominican 
Republic, the Virgin Islands, the 
Philippines, Taiwan and the 
American Convocation of Episcopal 
Churches in Europe: 

Grace be unto you and peace in 
the name of our Lord Jesus Christ. 

We, your bishops, greet you from 
the city of Chicago where we have 
engaged the present, celebrated the 
past and looked with hope into the 

Gazing into the Past 

The past compelled our attention 
because we celebrated the 100th an- 
niversary of one of the great 
ecumenical proclamations of the 
Christian Church. The Episcopal 
House of Bishops, meeting in this 
same city in 1886, produced a docu- 
ment known as the Chicago 
Quadrilateral. Through these words 
the Episcopal Church issued a call to 
ecumenical unity at a time in Church 
history when exclusive and com- 
peting denominational claims were 
commonplace. This statement was 
among the first attempts by a major 
church in Christendom to separate 
the essential elements of our cor- 
porate life in Christ from the traditions 
that always gather around them. This 
document expressed a willingness by 
Episcopalians to forego all 
preferences of our own on the secon- 
dary matters of modes of worship, 
discipline, and customs if that could 
achieve unity in the body of Christ. 
Four essentials were set forth as the 
basis on which Christian unity might 
be establsihed: 

1 . The Holy Scriptures of the Old 
and New Testament as the revealed 
Word of God. 

2. The Nicene Creed as the suffi- 
cient statement of the Christian Faith. 

3. The two Sacraments - Baptism 
and the Supper of the Lord — 
ministered with unfailing use of 
Christ's words of institution and of the 
elements ordained by Him. 

4. The Historic Episcopate, locally 
adapted in the methods of its ad- 
ministration to the varying needs of 
the nations and peoples called on 
God into the unity of His Church. 

(Book of Common Prayer, 
pages 876-877) 

The Chicago Quadrilateral is ex- 
citing to read even in 1987. It must 
have been breathtaking 100 years 
ago. We brought that part of our past 
into the present. As we worshipped in 
the same cathedral in which the 
original document was first adopted, 
our eyes were cast in both pride and 
humility upon our predecessors in of- 
fice and in faith. We are the recipients 
of a goodly heritage. 

This moment gave us a new 
awareness that we must act with a 
similar decisiveness and courage to- 
day if our descendants are to 
celebrate and remember our witness 
and be called by it into faithfulness in 
their own generation. That is how the 
communion of saints is built. 

Episcopalians have been through 
some challenging days and rigorous 
years. In recent decades this Church 
of ours has begun the task of looking 
at its mission in terms of a vastly dif- 
ferent world. We have edged away 
from our class consciousness and 
have opened our eyes to those vic- 
timized by our attitudes and our in- 
stitutions. We have grown in our abili- 
ty to understand our in- 
terdependence with all of the peoples 
of the world. We have awakened to a 
concern for our common enviro- 
ment. We have faced on differing 
levels the reality of our prejudices. 
We continue the exciting but arduous 
task of dialogue between the way we 
understand our faith and the stunning 
explosion of contemporary 

knowledge. We have poured great 
energy into the task of adapting our 
liturgy to reflect God's present action 
in history only to recognize that our 
liturgies change continuously as the 
people of God use them. 

We have participated in and 
witnessed the fresh breath of the 
Spirit evident in the renewal of the 
Church. We have watched the 
emergence of vital energy in prayer 
groups, Bible study, individual 
witnessing, and new focus for mis- 
sion. There is power in our common 
life, a vision of a brighter future, and 
the willingness to put these apostolic 
gifts and exhilarating changes to work 
in the service of our Lord. 

Every change, every transition, 
every new insight brings an ex- 
perience of dislocation for some, and 
an experience of being finally includ- 
ed for others. No two of us ever move 
at exactly the same pace. As we have 
journeyed through recent decades, 
our Church has had pioneers and 
consolidators. We have had vi- 
sionaries who propelled us into the 
future and traditionalists who wanted 
to make sure that the treasurers of the 
past were properly valued. We now 
recognize that in the divine economy 
for a faithful community all of these 
points of view are gifts from God that 
we can celebrate. We believe that we 
are today a healthy, vibrant, balanced 
and, perhaps most important, an ex- 
pectant Church. 

Standing in the Present 

This mood presents the opportuni- 
ty that our Presiding Bishop sees and 
grasps so perceptively. He began his 
ministry in this office two years ago 
with a promise to listen and a com- 
mitment to the building of an in- 
clusive faith community in which 
"there will be no outcasts." Listening 
and building inclusiveness will always 
be part of his ministry, but he is now 
prepared to lead, and this Church 
seems to us to be ready to join with 

him to welcome the future. As the 
servant of a Church that has vast 
reservoirs of power. Bishop Brown- 
ing states, "1 am ready to press the 
connection between being in power 
and responding to the power of the 

These imperatives point to familiar 
activities that have sustained and 
nourished the Church for centuries. 
Words like servanthood, evangelism, 
community service, missionary activi- 
ty, education for ministry, and shared 
faith have been made newly vital for 
us as they flow into a unified ministry. 
"Faith is mission," Bishop Browning 
asserted. The Church tells the story of 
God in Christ both when it acts and 
when it speaks. If one speaks of 
God's love but does not act out that 
love, or if one acts out that love 
without interpreting one's action, the 
fullness of our Gospel is violated. 
Word and action are two sides of the 
same coin; so are justice and pro- 
clamation, witness and service. There 
is no evangelism that does not work 
for justice and no work for justice that 
is not evangelism. The heart of the 
Gospel cannot be divided. 

In powerful and moving phrases 
the Presiding Bishop said, "I deeply 
believe that without justice there will 
be no peace, liberty, or equality. 
Justice is the ultimate good, ground- 
ed in our biblical heritage and patent- 
ly demonstrated in Jesus' ministry. 
No society can be too just, no in- 
dividual can act more justly than is 
good for him or her or for others in 
the society. The Church must be the 
first, not the last, to point out and 
protest instances or institutions of in- 
justice; racism, sexism, elitism, 
classism are social heresies that also 
violate our covenant with God, mak- 
ing them theological heresies. The 
passionate pursuit of justice is not 
extremism but virtue. Its fruits are 
liberty and equality. It should not be 

(continued on page 4) 

Diocesan news and conferences 

Resource Center Update 

Our newest video "Worship With the Fisherfolk" teaches specific leader- 
ship techniques for guitarists - both experienced and novice. They will find 
this video a useful training tool. Set includes a video (28 mins ), audio 
cassette and songbook which offers some tips on creating more beautiful 
music, presenting some practical ideas on making corporate worship more 
fluid, and sharing some of the principles that the Fisherfolk have found to be 
true time after time when leading people in the Lord's praises. 

When using videos with church groups we should remember that this 
media is best utilized when shown to sizes no larger than 35-40 people. Avoid 
darkening the room and the TV monitor should be positioned so it is above 
the heads of the people in the front of the group. Seating should be arranged 
in a semi-circle to promote discussion. A good video which builds on these 
guidelines and offers ideas for using videos is entitled "Using Video in 

To borrow the above and many other resources contact: 

Mrs. Anne Henrich 
Diocesan Resource Center 
St. Stephen's Episcopal Church 
200 N. James St.. P.O. Box 984 
Goldsboro, NC 27530 
Phone: 734-4263 

Do you want to go to England? 

Bishop Sanders asked Katerina Whitley, editor of Cross Current 
and experienced tour leader to put together a British itinerary around 
Lambeth '88. 

This is specifically designed with Episcopalians in mind. We will visit 
cathedrals, famous literary spots, charming villages, and of course, we 
will have fun. 

The tour will start around Aug. 5, 1988 and end two weeks later. 

We need to know how many of you are interested before we can 
quote prices and other details. Let us know as soon as possible. The 
Rev. Joe Cooper, experienced traveler in Great Britain, will assist 

Please, call K. Whitley at 792-7127 or write: P.O. Box 1063, 
Williamston, NC 27892. 


December 5 


November 1987 Of The Episcopal Diocese of East Carolina Vol. 101, No. 8 

Katerina Whitley, Editor Marjorie Megivern, Contributing Editor 
Cross Current is the official publication of the Diocese of East 
Carolina. It is published monthly except for combined issues in 
Feb. /Mar. and June/July. It is mailed free of charge to parishioners of 
the diocese. 

Views expressed in Cross Current are editorially independent and do 
not necessarily reflect official policy of the diocese unless signed by or at- 
tributed to an official of the diocese. Third class postage paid in Green- 
ville, North Carolina, Permit No. 645. 

TELEPHONE 792-7127 
POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

Convention information 

Hotel Registration for Delegates and Alternates 

The Greenville Hilton will act as the housing bureau for the convention. 
The first 100 persons will stay at the Hilton; the rest at the Sheraton, next 

The Hilton will send you a reservation form and you are to return it 
directly to the hotel. Only a single reservation per person - no group reser- 
vations: no phone reservations will be accepted. 

* Start baking for Break Bread with Christian Ed. 

* No bazaar this year. We need to recapture its excitement and excellence. 
Maybe a year off will help. 

Nominations should be received by Dec. 18. All nominees should make 
sure you have a picture available for Cross Current. If you cannot get one, 
call K. Whitley at 792-7127. 

Vacancies for Nominations 

Convention Secretary: (The Rev. A.C. Marble is serving currently.) 

Treasurer: (Mr. William Page, Sr. is serving currently.) 

Historiographer: (Dr. Lawrence F. Brewster is serving currently.) 

Chancellor: (Mr. Horace Stacy is serving currently.) 

Standing Committee: 1 clergy person, 1 lay person. 

Trustee of the Diocese: 1 lay person. 

Executive Council: 3 clergy persons, 4 lay persons. 

Thompson Children's Home: 1 clergy person, 1 lay person. 

Mark your calendars now 

The Rev. John Westerhoff, an Episcopal priest and professor at the Duke 
University Divinity School in Durham, North Carolina, will be the keynote 
speaker at a two-day conference being sponsored by St. Stephen's Church, 
Goldsboro. The dates of the conference are January 20 and 21. The theme of 
the conference will be "Living Into Our Baptismal Vows" and will focus on the 
current ferment in the Episcopal church about Christian initiation rites. Dr. 
Westerhoff will explore the meaning of and connection between Baptism, 
Confirmation, and Eucharist as well as the Catechumenate. Additionally, Dr. 
Westerhoff will examine what congregations need to do to help persons 
throughout their lifetime to live into their baptism by aiding them and renewing 
their baptismal covenant. 

There will be a pre-conference session in the morning of January 20 for the 
clergy of the diocese to dialogue with Dr. Westerhoff. The first of three con- 
ference sessions starts in the afternoon. The conference cost of $20.00 per per- 
son includes a supper meal hosted by the St. Stephen's ECW. 

Dr. Westerhoff is known for his books of which "Will Our Children Have 
Faith" and "Bringing Up Children In The Christian Faith" have become 
classics. Dr. Westerhoff is a thought-provoking and engaging speaker and 
teacher. He is also an associate on the staff of the Chapel of the Cross 
Episcopal Church in Chapel Hill, North Carolina, where he tests his thoughts 
and theories. 

For a brochure containing further information on this conference, please 
write to Rebecca Blair at St. Stephen's Church, P.O. Box 984, Goldsboro, NC 
27530 or call 734-4263. 

Thanksgiving at Trinity 

November 26-29, 1987 

This event begins at 12 Noon on Thanksgiving Day and promises to 
be a lot of fall fun and joyful sharing of a glorious holiday. A real retreat 
atmosphere where activities will be optional, the food exceptional (and 
nooo dishes to wash!) A time to be thankful that we all have Trinity as 
a center for our diocesan family to gather. Call or write for reserva- 
tions. Rates include everything beginning with Thanksgiving Day 
through Brunch late Sunday morning. (RATES: 12 & older: $87.; 4- 
11 yrs. $43.; 0-3 yrs. $9). 


Page 2 

November 1987 

Cross Current 

It is interesting that liturgical ques- 
tions still bestir the emotions of 
Episcopalians. Mr. William Turpin's 
opinion piece last month on the cost 
of liturgical changes elicited quite a 
few verbal responses. We are 
thankful that Bishop Sanders chose 
to make his response in writing. 

To the diocesan family: 

I read with eagerness the article by 
Mr. William Turpin in the last issue of 
Cross Current. Mr. Turpin is a good 
friend, a committed churchman and 
an articulate writer. I found myself 
not at all disappointed in the article; I 
agreed with almost everything that 
Mr. Turpin said, and again I found 
that he made his points well. Mr. Tur- 
pin argues that by making the 
Eucharist the principal service of wor- 
ship every Sunday the church, by 
eliminating the Daily Office on Sun- 
day morning, has lost its life of com- 
mon prayer. While never suggesting 
that there are not benefits to be realiz- 
ed from use of the new prayer book, 
Mr. Turpin concludes his article with 
the following paragraph, "However 
one reckons, we have paid a price for 
the reforms of the 1979 Book of 
Common Prayer. And no easy way 
of making up for the loss is ap- 

Again, I agree with Mr. Turpin. 
The loss is real and there is no easy 
way of making up for it. However, 
there are ways of making up for it and 
I would like to suggest several of 
that a part of our daily life of worship 
should be morning and evening 

I remember late one afternoon 
when I was seven or eight going with 
my parents to visit a dear friend who 
was also a committed churchman. 
Five-thirty came and he announced 
that it was time for evening prayer, 
and he invited us to stay. So my fami- 
ly and his family traipsed upstairs to a 
room where he had built a beautiful 
family chapel and we all read Evening 
Prayer together as his family did 
every night of their life. Even though I 


was seven or eight nobody had to tell 
me that the prayer life of that family 
was their number one priority. So, let 
me begin by suggesting that the Daily 
Offices be used in one of the ways 
they were intended to be used: by in- 
dividuals for their daily devotions 
alone or corporately with their 
families. I know our lives are not as 
well-ordered today as were the lives 
of the family I just mentioned, but 
surely families can rise ten or fifteen 
minutes early to pray together at the 
breakfast table before dashing off to 
their very different worlds. I know, 
however, that this does not provide 
for the whole church family doing the 
offices together, and I agree with Mr. 
Turpin that this is a serious loss, so let 
me offer a couple of not very easy, 
but extremely important solutions to 
that problem. 

I have publicly stated that I believe 
the Eucharist should be the principal 
service of worship on Sunday morn- 
ing. In stating this I have simply reaf- 
firmed the official position of the 
Episcopal Church. I have also stated 
that this move should be made with 
deep pastoral sensitivity, and as 
carefully and caringly as possible. I 
have also publicly stated that I hope 
morning or evening prayer or both 
could be read every day in many of 
our churches throughout the 
Diocese. I hope these services would 
be publicized and that they be held at 
the same time every day. Many chur- 
ches have enough layreaders to do 
this. But suppose nobody comes but 
the layreader, and sometimes, when 
he or she can, the priest? I would 
simply answer, that's O.K. The work 
of the church is the work of prayer. 
And daily and publicly at a stated 
time in church the church should be 
offering intercessions, petitions, and 

At the offertory in Eucharist the 
Priest offers bread and wine on behalf 
of all the people. In the same way 
when the offices are read in the 
church the layreader offers prayers 
for the needs of the community on 
behalf of all the people. And if this is 
done daily at five-thirty most of the 
congregation won't even think about 
it for the first year or two, and then 
they'll remember to leave their in- 
tercessions or thanksgivings in a box 
provided for that purpose as they 
leave church on Sunday morning, 

and then one afternoon at 5:30 they'll 
think somebody's reading evening 
prayer in church right now, and 
they'll bow their heads... and pray. 
When I was in suburban Knoxville we 
scheduled this service at 5:30 in the 
afternoon; when I was at the 
Cathedral in downtown Jackson, 
Mississippi, at high noon; to both 
places would come the troubled and 
the thankful, the tearful and the joy- 
filled, the halt, the lame and the 
blind, and in one way or another, 
they would be healed. 

Now let me add one more thing. 
My spiritual formation took place not 
in seminary, but in the Junior Choir 
at the Church of the Advent in 
Nashville, Tenn. between the seventh 
and seventeenth years of my life. 
There were twelve to fifteen of us in 
that choir. We sang Evening Prayer 
every Sunday night, and we also 
sang Evensong every Wednesday 
afternoon during Lent. We were an 
ill-behaved group. Spit-balls and rub- 
ber bands flew back and forth, and 
we always managed to purposefully 
drop a hymnal on the floor during the 
sermon. In fact, the Rector did not 
preach from the pulpit, but rather 
from between the choir stalls so that 
he could act as both preacher and 
referee. At the time I felt bored and 
indifferent. I did it because my 
parents made me. But, as Mr. Turpin 
put it, I was steeped in the common 
prayer life of the church and those 
prayers "because of their inherent 
merits and because of their habitual 
use became ingrained" in my con- 
sciousness where they have remain- 
ed. My spirituality was formed during 
that time. Less than ten years after I 
stopped singing in that Junior Choir I 
was a parent. By the time my first 
child was Junior Choir age, my 
generation had replaced the Gospel 
according to St. John with the Gospel 
according to Dr. Spock and we had 
also replaced the discipline of Sunday 
evening and of Lent with the constant 
glare of TV. We sowed a wind and 
reaped a whirlwind. What a confused 
and dangerous society we have pro- 

I know you can't turn back the 
clock, but surely in any church in the 
diocese there are four or five families 
who realize the wisdom of Mr. Tur- 
pin's words and are willing to meet at 
their parish church for evening prayer 

one night a week; maybe even two 
nights a week during Lent. And 
maybe after a while they'll be joined 
by a few more families, and maybe 
once again we will raise people 
steeped in the common prayer of the 
church. I work late at the office some 
nights, and on my way home I pass 
by a large Pentecostal Holiness 
Church. On Wednesday nights and 
Sunday nights the parking lot is pack- 
ed. Dare I suggest that maybe, just 
maybe, they are more committed 
than we? Dare I suggest that with that 
kind of commitment we could turn 
the world upside down? 

Mr. Turpin assumes that the only 
time our church will worship cor- 
porately is at the principal service on 
Sunday morning. This is certainly an 
accurate assessment of the present 
state of affairs in the church. Whether 
or not it remains that way is up to 

B. Sidney Sanders 
Bishop of East Carolina 

We remind our readers that no un- 
signed letters can be published. If you 
want your name withheld, we will 
respect your wishes, but you must 
send a signed letter to the editor first. 

Former E.C. rector 

responds to essay 

with personal reminiscence 

To the Editor: 

I was deeply moved by your article 
on your father. I think I told you that 
my father, with great excitement, 
spent four days at my mountain cabin 
when he was 88. This was a "going 
home" experience for him. As we 
left, he told me he did not want to go 
through another winter and he 
wanted to join my n ..>ther who had 
died four years eariler. That winter, 
on what would have been Mother's 
90th birthday, he died. I have visions 
of him laughing as he went through 
the pearly gates and saying, "Happy 
Birthday, Jeannie!" 

Hope all is well with you and 
yours. I miss you and the diocesan 

Peter Robinson 
St. Philip's, Durham 

I am grateful for the many com- 
ments by readers and friends on my 
personal essay on the death of my 
father. Your comments and letters 
have given me strength and comfort. 
K. Whitley. 


Page 3 

November 1987 

What it means to be an Anglican 

(continued from page 1) 

an accident that there is a relationship 
between Episcopalians in power and 
the Gospel." 

This vision has stretched us to look 
at our mission not only nationally, but 
globally. The Gospel is the proclama- 
tion of the love of God, and justice is 
that love distributed. That insight in- 
forms our theological understanding 
and drives us into action. 

"Have we left the care of the earth 
and all God's creatures great and 
small to the Sierra Club?" Bishop 
Browning asked. "Have we no sense 
of the theological implications of acid 
rain, deforestation, or the loss of the 
ozone layer? Have we nothing to say 
to those engaged in genetic engineer- 
ing?" These are searching questions. 
A church, that addresses these issues 
must know in a deep and pervasive 
way the Lord we serve. We must be 
equally aware that the message of the 
Church will not be heard by the 
secular public unless we understand 
the nature, the intricacies, and the 
origins of contemporary realities. The 
ongoing dialogue between science 
and theology is a necessary facet of 
the Church's missionary imperative to 
which this century in particular 
demands response from modern 

This world also compels the 
Church to expand the spirit of 
ecumenical dialogue to include inter- 
faith dialogue. Christians must not ig- 
nore or caricature the other great faith 
traditions of the world as unworthy of 
our serious attention and engage- 

Other items that touch profoundly 
the lives of our people received our 
attention and concern. They ranged 
from the flash points of conflict 
around the world to the issues of 
debate within our own societies. We 
looked with seriousness at the subject 
of human sexuality, the pressures on 
the family, and the needs of those 
who live on the margins of economic 

Addressing these issues responsibly 
and effectively is now the agenda 
before this Church on every level, na- 
tional, diocesan, and parochial. We, 
your bishops, feel the call of God's 
Holy Spirit, the excitement of a new 
vision, and the joyful burden of this 
responsibility. We share these things 
with you, our brothers and sisters in 
the Church, because we want you to 
hear this call and make it your vision, 
your opportunity, and your joy. We 
will need to work in concert to move 

this Church to new levels of engage- 
ment with our world. We believe that 
the ordained and lay leadership 
within our Church has been graced 
and inspired for this task and that 
you, like us, are waiting to be called 
and empowered. We now issue the 
call and together we will seek the em- 

Looking into the Future 

When our eyes turned toward the 
future, we focused on the General 
Convention and the Lambeth Con- 
ference in 1988 and our hopes 
beyond that for the Church as the 
body of Christ in the 21st century of 
its life. Perhaps it was that sweep in 
the mind's eye from the Chicago 
Quadrilateral in 1886 to the present 
moment of opportunity, to the up- 
coming Lambeth Conference in 1988 
and to the years beyond, that caused 
us to look anew at what it means to 
be an Anglican. Our identity as 
Anglicans has brought us to the atten- 
tion of the world through such inter- 
national Anglican Church leaders as 
Desmond Tutu and Terry Waite. The 
Lambeth Conference of 1988 will be 
attended by more Anglican bishops 
from the continents of Asia, Africa, 
and Latin America than from Europe 
and North America. 

The Anglican Church is no longer 
the Church of England. Her daughter 
Churches around the world have 
grown into sister Churches forming a 
unique faith family. There are more 
Anglicans in Uganda today than in 
the United States. Anglicans worship 
not just in English, but in Japanese, 
Korean, Chinese, Portuguese, 
French, Spanish, and a myriad of 
other languages and dialects. Those 
attending the Lambeth Conference of 
1988 will have available to them 
simultaneous translations into five 

We have within our Anglican 
fellowship a wide variety of liturgical 
practices and local customs. We are 
quite willing to disagree on substantial 
issues and to allow an open process 
in which we seek to discern the truth 
of God. We encourage theological 
debate and pioneering thinking. We 
allow issues to be confronted, ethical 
standards to be challenged, and 
credal understandings to be argued. 

We have always welcomed a wide 
variety of theological perspectives in 
our Church. Members of this commu- 
nion rely in differing degrees on 
Scripture, tradition, reason, and ex- 
pertise as their authority. Slowly we 

Some of the bishops pose for the press; Presiding Bishop 

Browning is on the left. Advance/Chicago 

are awakening to the realization that 
the boundaries of truth are wider than 
any of us has yet imagined. 

A Church whose identity was long 
associated with a single nation had to 
become inclusive of a wide variety of 
people and practices. That Church is 
now a worldwide presence that re- 
quires us to embrace an even broader 
spectrum of life. Our claim is this: uni- 
ty can be experienced without unifor- 
mity. Our belief is this: the Anglican 
Communion is living into a new and 
powerful definition of catholicity. We 
are in a very real sense a sign of the 
promise present in the true 
ecumenical spirit. The holy God, who 
is beyond the capacity of our human 
and finite minds to grasp, is fashion- 
ing a Church that is willing to lay 
aside all claims to the possession of 
infallible formulations of truth. God is 
instead fashioning a Church that will 
always be open to new insights, a 
Church that participates in the 
journey into God's purpose. We are 
becoming a community of faith that 
celebrates the God who creates all 
people and all things; the Christ who 

says "Come unto me all ye...", and 
the Holy Spirit who binds us into a 
fellowship where no barrier divides us 
one from another, and where, in pro- 
found awareness of human sin and in 
spite of human differences, we speak 
the universal language of love, accep- 
tance, and forgiveness. 

The members of the Anglican 
Communion offer the world a 
Church that does not seek to impose 
unity by enforcing conformity. We of- 
fer the world a Church that dares to 
let unity develop by trusting the Holy 
Spirit to lead us into all truth. A 
Church always in transition will look 
like chaos to some until its cohesive 
catholicity begins to dawn upon us 
even as it dawns within us. Then 
there will be revealed in us the in- 
clusive community of the people of 

"My friends, I have a vision of a 
missionary Church," our Presiding 
Bishop stated, "a Church that takes 
the issues of our time into the center 
of its life of faith." This is the vision 
we, your bishops, have glimpsed in 
our meeting together in Chicago. 
This is the vision we now offer you. 
We believe that, in responding to this 
vision, we can find our vocation 
afresh and begin with new vigor to 
call our world to justice, even as we 
call that world to the God whom we 
have met in Jesus Christ: to whom be 
glory in the Church and in the lives of 
all the faithful both now and forever. 


(As we prepare for our Diocesan 
Convention in February, for the 
General Convention in July and for 
Lambeth '88, we will be bringing you 
articles on the identity of our diocese, 
the National Church and the 
Anglican Communion.) 


Page 4 

November 1987 

Workshop explores Russian Christianity 

About 75 North Carolinians were 
recently transported across time and 
space to become immersed in the 
Christian faith that has survived for 
1,000 years in the Soviet Union. 

The compelling and knowledgeable 
speaker who directed this journey 
was Dr. Bruce Rigdon, a Presbyterian 
minister and teacher at McCormick 
Theological Seminary in Chicago. 
His listeners were participants in a 
seminar entitled "With Christians in 

Alaska. "There were actually Russian 
missionaries near San Francisco," 
Rigdon said. Those were the times in 
which the church was intimately in- 
volved in social ministry, creating 
hospitals and schools in Russia. 

The 1917 revolution brought a new 
wave of suffering to the church, as its 
relationship with Marxists and 
Leninists was "not good." Rigdon 
said Lenin's first proclamation was to 
separate the church from the state 
and from schools. "Communist 
leaders were optimistic at first about 

the USSR: Searching for Unity and 
Peace," held October 10 in White eliminating religion by the process of 
Memorial Presbyterian Church in enlightenment," he said. 


Sponsored by the North Carolina 
Council of Churches, the event 
highlighted Rigdon in two lectures, 
the first a history of Christianity in 
Russia, the second a look at the con- 
temporary state of religious affairs in 
that country. 

From a starting-point in Kiev, 
where Prince Vladimir received 
Christian baptism in the 10th century, 
Rigdon traced the flow of Russian Or- 
thodoxy to the present day. 

That baptism was not the first brush 
Russia had with Christianity, he 
noted. "The Apostle Andrew preach- 
ed in Kiev and founded churches 
there nine centuries earlier," he said, 
"and the Armenians trace their 
church back to 301 A.D." 

When Russia was invaded by the 
Mongol Tartars in 1240, Rigdon 
related, the church's role was to iden- 
tify with the people's suffering, and it 
played an important part in their 

As the huge nation developed in 
the 16th and 17th centuries, a con- 
troversy grew between what Rigdon 
callled the possessors and non- 
possessors. The first argued that the 
church had a responsibility to be the 
conscience of the rich and powerful 
and of the state, while the second 
group insisted the church should 
follow Jesus in adopting poverty and 

Rigdon discussed the influence of 
Peter the Great, who, in his deter- 
mination to Westernize his county, 
imposed the trappings of Prussian 
Lutheranism on Orthodox patriarchs. 

Then the speaker traced the drastic 
changes that followed this reign, 
when eastern Europe was converted 
to Christianity, the Bible translated in- 
to 176 languages, and missionary zeal 
carried believers all the way to 

The years that followed decimated 
Russian Orthodox leadership, as the 
number of functioning bishops drop- 
ped from 138 to three. Most of these 
were sent to concentration camps, 
killed or transferred to other work. 

Germany's invasion of Russia pro- 
mpted Stalin to plead for help from 
the church he had oppressed, and for 
the first time in many years people 
heard Christian clergymen speaking 
public messages of encouragement 
on the radio. The nation responded 
with courage and tenacity, as Stalin 
had expected, even through the 
tragic siege of Leningrad. That war 
cost Russia 20-24 million lives. 

By the time Breshnev came to 
power, Rigdon said, most Com- 
munists had realized religion would 
not disappear, and a new constitution 
gave more religious freedom. "Rus- 
sian television now covers church af- 
fairs," Rigdon pointed out. Breshnev 
ordered St. Daniel's monastery in 
Moscow returned to the church and 
renovated. "It's a sort of Vatican on 

The Rev. Mid Wootten, left, shares a pleasant pause with Dr. James 
Megivern of Wilmington. 

the Moscow River," Rigdon said. 

Russian Orthodox Church 
members now number 60-65 million, 
as compared with about 19 million 
Communist party members, in the 
USSR's population of nearly 300 
million. Other Protestant denomina- 
tions, as well as Roman Catholics and 
other faiths can be found there; 
however, the fastest-growing seg- 
ment is the Muslims, Ridgon said, 
with 35-40 million members. 

His assessment of the Soviet Union 
today is that "It is a culture profound- 
ly shaped by religion. The cost of be- 
ing a Christian there is lower now 
than ever before." 

Collins Kilburn, left, ex- 
ecutive director of the 
North Carolina Council 
of Churches, has visited 
the USSR twice. Joe 
Moran, of the 
CROP/Church World 
Service in Durham was 
named Marshall 
Scholar, one of three in 
the U.S. to be so 
honored. Joe was cited 
for 10 years of rural 
development work in 
Central America. 

But the Russian church's problem 
is the same one found in the 
American church: secularism. "We 
both live in a culture that tries to per- 
suade us God does not exist," Rigdon 
said. "Today's society holds values to 
which the Gospel is opposed. For ex- 
ample, we are supposed to always be 
happy and to discard whatever 
makes us unhappy." 

Rigdon has conducted seminars on 
eastern orthodoxy in the USSR and 
elsewhere for the past ten years. As 
chairperson of the National Council 
of Churches committee on relations 
with churches in the USSR, he has 
been a key figure in developing ties 
between church peop'e in our two 
countries. He also works with many 
churches in developing peacemaking 

Responding to Rigdon was a panel 
composed of Marian O'Malley, of the 
Chapel Hill Peace Education Center; 
Tom Naylor, professor of economics 
at Duke University and author of 
"The Gorbachev Strategy: Opening 
the Closed Society," and Dr. Keith 
Peterson, professor of international 
relations, at North Carolina State 

Workshops were held on Family 
Life Issues in the USSR, Baptists and 
Other Protestants in the USSR, 
Pilgrimages to the USSR, Russian Or- 
thodox Worship and Church Life, 
and on Naylor's book. 


Page 5 

November 1987 

"You are the light of the world" 

Episcopal Churchwomen hear theme with variations 

The lovely fall days of East 
Carolina would pass us by quickly if 
meetings did not cause us to drive 
from town to town. 

At least, that is a good excuse for 
criss-crossing the highways to attend 
Episcopal Church Women meetings. 

A better excuse is that the district 
meetings are informative and afford a 
chance for women of the church to 
see each other and to share ideas. 

The district meetings have many 
characteristics in common. They 
always include the celebration of the 
Holy Eucharist, and the other form of 
breaking bread together - a lunch of- 
fered by the host parish. 

They all include visits from the 
ECW diocesan officers: President, 
Nancy Broadwell; UTO Chair, Tra 
Perry; Church Periodical Club, Becky 
Hoggard; and Altar Guild Chair, Jo 
Ann Chapman. 

Nancy Broadwell reminds the 
women of the 100th anniversary of 
the East Carolina ECW and offers her 
support; Tra Perry gives her inspira- 
tional speech on the wonderful work 
of the United Thank Offering; Becky 
Hoggard brings to the attention of 
those present the valuable contribu- 
tion of CPC with the availability of 
Bibles and other books to so many 
Anglicans who, unlike U.S. 

Episcopalians, are not blessed with an 
abundance of reading matter. 

Jo Ann Chapman has just started 
her Altar Guild work and will be in- 
forming the members of future 

Other common characteristics of 
district meetings are the hours of 
sharing the activities of each parish 
group. What is astounding to the 
listener is the variety of activities even 
the smallest groups are involved in. 
Even when ECW groups have less 
than 10 members they are con- 
tributing to the alleviation of hunger 
and they manage to raise money to 
help children such as those who live 
in our own Thompson Children's 

The theme for this year's ECW 
meditations has been from Matthew 
5:6-8. "You are the light of the 
world." Here is how some of the 
speakers interpreted it: 

From the Fayetteville District, 
which met at St. John's, comes this 
report, submitted by Frances 

The Rev. David Chamberlain was 
the speaker. He elaborated on the 
ECW theme for this year. In the 
Gospel of John, Jesus said, "I am the 
Light of the World." However, in the 
Gospel of Matthew, He refers to his 

followers as the Light of the World, 
commissioning them to go forth in 
His name. 

In a confirmation class, Mr. 
Chamberlain once told his students 
that by the life, death and resurrec- 
tion of our Lord, scripture defines us 
as the body of Christ, empowered by 
the same Holy Spirit emanating from 
God as was in Christ Jesus. 

A young adult in the class then 
said, "If I understand you correctly, if 
the same Holy Spirit which was in 
Christ is in us and if we are now His 
body in the world, then that means 
we are God Incarnate, the tangible 
manifestation of Christ in the world." 

Mr. Chamberlain's reply was, 
"That's right! We are not yet perfect, 
as He was, but are being perfected by 
that Holy Spirit so that we might be a 
better manifestation day by day." 

In the Edenton district meeting 
which was hosted by St. Thomas, 
Windsor, the speaker was Katerina 
Whitley of Cross Current. 

She spoke of the contrast between 
light and dark and emphasized that 
though even the tiniest amount of 
light can dispel darkness, a patch of 
dark is only a shadow and cannot put 
out the light. She said that she finds it 
both comforting and frightening that 
Jesus called us "the dispellers of 

darkness." But then she reminded 
her listeners that the Scripture points 
to the disciples' "good works" and to 
the fact that the reflection, the glory, 
always belongs to our Heavenly 

The Greenville district churches 
met at the Church of the Advent in 
Williamston. Martin Community Col- 
lege has a storyteller as its visiting ar- 
tist this year. The gifted Louise 
Anderson is the artist and she gave 
the program for the ECW. 

Her stories weave myth, legend 
and human understanding within the 
traditions of the African oral culture. 
Her dramatic, moving story focused 
on the plight of the women of Africa 
as birth givers and as females. She 
enchanted her listeners who included 
very young women and many who 
had lived a long time. 

Episcopal Church Women 

(As of this date, the Goldsboro and 
Wilmington districts have not yet 
reported. Meanwhile, the history of 
the ECW is being completed by 
Louise Reynolds Hunt and the date 
for the 100th anniversary is May 17.) 

The Greenville Country Club was the setting 
for a reunion of past presidents with the current 
president of the Diocesan Episcopal Chur- 
chwomen on Thursday, September 3. All but one 
of our living past presidents was in attendance. 
Mrs. Dodd Bonner was unable to be present. 
Those at the luncheon were, from right to left: 
Mrs. Harry G. Walker, Mrs. W.B. Rosevear, 
Mrs. William Hutaff, Mrs. D.C. Wade Jr., Mrs. 
Louis J. Poisson Jr., Mrs. C.E. Hancock Jr., 
Mrs. S.M. Hutaff, Mrs. Sam Woodley, Mrs. 
Henry V. Modlin Jr., Mrs. Murray B. Lynch Jr., 
Mrs. R.G. Craft, and the current president Mrs. 
Waverly Broadwell. 

The purpose of the reunion was to have a pic- 
ture taken for the history book being written for 
the Centennial Celebration of the ECW. The 
celebration will be held May 17, 1988 at St. 
Peter's Church in Washington. 

Our ECW has a very special designation not 
shared by any other diocese in the church. Three 
members of the same family have been president 
of the Diocesan Churchwomen. The very first 
president was Mrs. Nathaniel Harding of 
Washington. She was followed by her daughter, 
Mrs. Harry G. Walker, and her granddaughter, 
Mrs. Murray B. Lynch Jr. 


Page 6 

November 1987 

Youth ministries report 


Happening No. 10 was held on October 9-11 at Trinty Center. Fifty-three 
young people gathered to share in a weekend retreat centered on the explora- 
tion of our life as Christians and the need to grow in our faith in Jesus Christ. 

The weekend was led by Anne Campbell, St. Francis, Goldsboro who serv- 
ed as rector for the weekend. The program throughout was led by teenagers 
who share with the candidates of Happening talks on various elements of our 
Christian life. The experience of peer to peer in this weekend is quite mean- 
ingful for all as teens share what they feel and believe as a Christian. 

Happening is for students of the 10- 12th grades. All youth are invited to be a 
part of this special weekend which is held twice a year. The next Happening 
weekend is April of 1988. 

Anne Campbell talks about her Happening 

As I look back on my candidacy at 
Happening No. 6, I can remember 
tears forming in my eyes as Fred and 
Sue Spruill abandoned me at Camp 
Caroline. I kept asking myself what I 
was doing spending, what might have 
been an eventful weekend, in a 
remote, dilapidated church camp. 

Though, as the weekend began to 
unfold, my attitude was transformed 
drastically. Never before had I receiv- 
ed such unconditional, unjudgemen- 
tal love from a group of my peers. It 
was such a consolation to know that 
there were people who were also 
struggling with their identity and with 
their faith. Through Happening, I not 

only gained many treasured friends 
but I also gained a greater understan- 
ding of myself and my relationship 
with Jesus Christ. 

During the weekend of October 9- 
1 1 , 1987 , I presided as Rector of Hap- 
pening No. 10. It was a great privilege 
to be able to share the joy and love 
that I had experienced through Jesus 
Christ with others. I took delight in 
watching the candidates being touch- 
ed by the Holy Spirit. 

I urge every teenager to attend 
Happening. I promise that it is virtual- 
ly painless. The least that Happening 
will do is show you an alternative that 
will make life, especially your teenage 
years, more rewarding. 

Charles Gaddy, 
Corbin Meeks. 
Anne Campbell. 
Rector, and the 
Rev. Burton 
enjoy an 
on the porch 


The EYC Olympics were held October 3-4, 1987 at Trinity Center. Two- 
hundred-thirty young people took part in two days of games, fun and 
fellowship. The theme was carried out with a series of games which everyone 
had a chance to participate in and all teams rallied with great spirit through the 
events. Teams were created from all the youth and advisors in attendance to 
enable all to meet others from the representative congregations. A round of 
games was held on the field, lunch unfolded with 5 foot sub sandwiches. They 
gained strength to gather on the beach for rounds of mob soccer, Dizzie Izzie 
and sand sculptures. The temperature dropped rapidly as a front moved in on 
the beach, so instead of adjourning to the pool as we had all planned, we 
headed inside to warm up. An outdoor picnic held in the centrum made all 
brave in the cold. From there we moved to the location of a terrific dance. A 
disc jockey provided super tunes and few people took breaks throughout the 
evening, and the dance floor was hopping. On Sunday we gathered for a clos- 
ing service together. 


People who are high school graduates in 1988 or college age and 
above are invited to apply for the 1988 Summer Staff at Trinity Center. 
Requests for applications should be made to Carol Taylor, Director of 
Summer Camps, Trinity Center, P.O. Box Drawer 380, Salter Path, 
N.C. 28575. Applications will be received in December and January of 

Theme of the weekend 

All photos by Carol 


Page 7 

November 1987 

Hunger is a reality: Attention to the hungry 
is another reality — Megivern reports on both 

A slight chill of early fall was in the 
morning air, chased by brilliant sun- 
shine, and outside the green-shingled 
parish hall of St. Joseph's Episcopal 
Church, a half dozen men waited, 
leaning against trees or sitting on 
steps in front of a locked door. 

Promptly at 8 a.m. the door open- 
ed and the waiting group filed into a 
big hall, warm and spicy with the 
odor of sausage. Four motherly 
women greeted them as they signed 
their names then served themselves a 
hearty breakfast from a table covered 
with a cheery red-checkered cloth. 

There were sausage patties and 
toast, hot grits, orange juice and cof- 
fee, and the men, joined soon by a 
sprinkling of women, sat down at 
long tables to a companionable 

But not before Mamie Baggett led 
them in a brief prayer of thanks for 
the provision of food. 

The hospitality of Fayetteville's St. 
Joseph's church was indeed 
something for which to give thanks. 
Beginning on May 17 of this year, the 
same four women have served 
breakfasts there to the hungry of the 
community seven days a week. Since 
that date, more than 6,000 people 
have been fed. 

The Rev. Ivan Sears, rector of the 
church, explained how the program 
came about. "I came here just two 
years ago, and 1 saw the need, the 
street people, but it was a year before 
1 proposed anything to the vestry," he 
said. "You see, it's difficult for us 
Episcopalians to reach out and hug 

these people in need. But, after a 
year of preaching that as God's peo- 
ple we should help the poor, I sug- 
gested this to the vestry and they 
agreed. I told them that we need 
these people more than they need us. 
We need them to help us be compas- 
sionate and caring." 

The program got underway 
without much outside help, and it 
costs the church more than $1,000 a 
month. That this means a sacrifice for 
the parish is indicated in a recent 
newsletter. Reporter Beulah Quick 
noted that, due to the breakfast 
ministry, maintenance projects for the 
physical plant had to be delayed. 
"We are convinced that this summer 
of giving has greatly enriched our 
lives," she concluded. 

Sears said a nearby Baptist 
outreach program, the 700 Club, 
sometimes provides eggs and gives 
the church $150 per month for 
breakfasts. The only other assistance 
comes from one individual who 
donates bread weekly and the 
Seventh Day Adventists who supply 
volunteers to serve on Sunday morn- 
ings, so St. Joseph's hostesses can at- 
tend worship service. 

The women were not expected to 
perform breakfast duty permanently, 
and he tried to set up a schedule that 
would rotate workers. "But they said 
they really wanted to do it all the 
time," he explained. "They felt good 
doing it and didn't have jobs or 
families to interfere." 

So, it's Ms. Baggett and Ruth Mor- 
ris, Mary Mitchell and Mary Graham 
who put on the coffee every morning, 
spread the red-checkered cloth on 
the table, set out orange juice and ar- 
range plates of food on the table. 

In the kitchen, tending the stove, is 
Emory Scott, assisted by James 
McDaniels. Scott said he prepares 
something different every morning. 
"It depends on what I feel like mak- 
ing," he said. 

These people are familiar faces to 
repeaters among the 60 or so hungry 
people who come through the doors. 
Breakfast guests are mostly men, 
both black and white, including 
several migrant workers, and in sum- 
mer Sears said children and 
teenagers often show up. 

"Many of these people are mental- 
ly sick or on drugs," he said. "Often 
they come to me after they've eaten 

and ask for money or other help. 
Sometimes they're stranded in town 
and need gas money. But I have to 
tell them we have no funds of that 
kind, and 1 send them to the 700 

The program has been praised by 
Sears' colleagues but has attracted lit- 
tle help. "Other Episcopal churches 
were enthusiastic and proud of what 
we're doing," he said. "Their giving 
to it is entirely voluntary." 

Mrs. Quick was disappointed that 
city officials have not done more in 
outreach to the poor. "I wrote letters 
to the editor about the need, to get a 
response, but nothing!" she said. "Of- 
ficials seem to be sweeping it under 
the rug. What we really need is a 
shelter for people; many have no 
place to sleep." 

She added that Sears has provided 
a tremendous impetus for 
parishioners in social ministry. "He's 
stimulated us to do things, not just 
talk about it," she said. 

He added with a chuckle, "The 
head of the local urban ministry pro- 
gram told me, 'We've been meeting 
and meeting about this problem, and 
while we've been meeting, you all 
went out and did something.' " 

In addition to spiritual blessings, 
Sears believes some of his flock have 
received physical benefits from work- 
ing with the breakfast program. 
"Scott, for instance, used to always 
be sick. Now, he gets up early every 
morning and comes here to do all the 
cooking, and he never complains," 
he said. 

Mrs. Beulah Quick 
confers with her favorite 
priest, the Rev. Ivan Sears, 
who has provided "a tremendous 
impetus for social ministry." 
Far left, Mr. Emory Scott carries 
a platter of French toast. 

Cumberland County Book 
is Hunger Resource Guide 

A 40-page booklet, more than a 
year in preparation, was proudly 
launched in late October by a Fayet- 
teville organization dedicated to 
documenting and combatting hunger 
and its causes. 

The local chapter of Bread for the 

World began in 1986 to bring together 
this "Hunger Watch" report. 
Members said that as they sought to 
respond as citizens and Christians to 
the problem of hunger, they realized 
the need to know more about the 
subject in their own community. The 
national Bread for the World 
organization with which the chapter is 
affiliated, suggested the "hunger 
watch" approach, consisting of 
surveys of local hunger needs and 
how they're being met. 

Finding no nation-wide effort to 
monitor this information, they under- 
took the ambitious task of researching 
it, and the results can serve as a 
starting-point for other efforts in the 
{continued on page 9) 


Page 8 

November 1987 

Our people walk for hunger 

Williamstt i High School girls get the message straight 

Thanks to 3n Episcopalian, Rudy Whitley, of the Church of 
the Advent, Williamston and Martin County participated in 
their first ( ROP Walk. Thanks also to ecumenical coopera- 
tion, the walk was a joyful success. Over 140 people walked, 
from babies in carriages to retirees 

Hunger resources book in Fayetteville 

(continued from page 8) 

community to alleviate human suffer- 

Five members of St. Paul's-in-the- 
Pines Episcopal Church were involv- 
ed in the project. Rene Minz, 
Kathleen Shapley-Quinn, Betsy Willis 
and Ron Huskey helped gather data, 
and Ann A'hford assisted with the 
writing of the report. 

The finished product, "Hunger in 
Cumberland County; What is Being 
Done?" outlines the numbers of peo- 
ple served by various hunger pro- 
grams, both government and private, 
including elderly nutrition, Food 
Stamps, surplus commodities, and 
special supplement food for Women, 
Infants and Children. The total is 
nearly 32,000 in Cumberland Coun- 

A comprehensive description, with 
addresses, hours of operation, and 
names of supervisors, is given for 
each program as well as the numbers 
receiving each kind of assistance. 

Among the private programs describ- 
ed is the breakfast feeding at St. 
Joseph's and the Fayetteville Urban 

An important portion of each pro- 
gram report is the paragraph titled, 
"How You Can Help." The need for 
volunteers and specific tasks they 
could perform makes the booklet a 
clearcut, practical guide for enhanc- 
ing all the present efforts. 

Every county agency, including 
private, public, and governmental, is 
included, so that one can leaf through 
these pages and understand how 
every program works, who can 
benefit from it and how to get in 
touch with people in charge, or what 
help to offer. 

Since Bread for the World ad- 
vocates attacking causes of hunger, 
the last pages of the book contain 
names and addresses of congres- 
sional representatives, as well as 
those of organizations that provide 
educational materials on hunger. 

For some it was a family affair; the Dees family of the 
Church of the Advent, mother Adele, Stephen, Karen. 
Allison, and Jim get ready for the walk 

The Fayetteville Times supplied this picture of Pam Toeppen- 
Cruz and her two children, Shannon (in the cart) and Brandy 
on her left on her left, all from St. Paul's-in-the-Pines 


Page 9 

November 1987 

Modern Israel: two current perspectives 


In the last two issues of Cross 
Current, I briefly outlined a thirty day 
study program, "The Bible and Its 
Setting," which I attended at St. 
George's College, Jerusalem last May 
and shared three cameos of spiritual 
experience I enjoyed during those 
days. In this issue, I offer three per- 
sonal reflections of modern Israel 
largely based on experiences in this 
program. Of course, anything that 
one might say about modern Israel is 
bound to be full of political, religious, 
and racial prejudicies; therefore, 1 
present these reflections as such with 
absolutely no pretense of uttering 
everlasting truths. It is also necessary 
to add that these reflections in no way 
represent the position of Saint 
George's College or any part of the 
Anglican presence in Israel, except 
when I happen to be there. 

First of all, modern Israel clearly 
represents to me a triumph of the 
Jewish spirit. This spirit was in- 
augurated in what we call the Old 
Covenant, a covenant that was not 
necessarily revoked by the Advent of 
Christ and a covenant that is out- 
wardly visible in the development of 
modern Israel against all odds and 
certainly through the support of most 
Jews and some Christians and, I 
believe, the enigmatic workings of 
God. To go to modern Israel, to 

Blaney Pridgen, who has been writing Cross Current columns on his spring 
visits to the state of Israel, continues his reflections in this issue. These are his 
analyses and conclusions and we offer them here for your contemplation. 

stand and pray at the Western Wall, 
to weep at Yad Vashem, to thrill at 
the sight of American-made fighter 
jets bearing the star of David streaking 
low and loud over Mt. Carmel was for 
this gentile boy something of the Red 
Sea waters and Jordan both mingled 
in one grand heritage up against a 
heathen world. 

Now, I know that I have just lost 
one third of our readership, gained 
the admiration of another third, and 
left a final third saying "huh?" And, I 
don't feel particularly comfortable 
with any one of those thirds! Modern 
Israel does that, or at least it does it to 

My second reflection on modern 
Israel is perhaps more sensible and 
certainly less emotional but also im- 
possible. Israel wants to be a religious 
state for two very different kinds of 
Jews, two kinds of Jews with whom 
Carolinians have little experience. 
The first kind is the extreme secular 
Jews who has the same kind of rela- 
tionship to the classical Hebrew faith 
that the once-a-month, five-dollar-in- 
the-plate, Christianity-is-a-wonderful- 
ideal, it's-good-for-the-kids nominal 
Christian has to the church of the Liv- 
ing God. This secular Jew needs a 
safer place to stay in than any political 

system dominated by bigoted fun- 
damentalist Christians or Com- 
munists, and modern Israel is it. The 
second kind of Jew is the extreme Or- 
thodox, who needs a special nation 
to live his special, very rigid way. 
These two very different kinds of 
Jews occupy modern Israel. On the 
other hand, we southern American 
Episcopalians are more familiar with 
Conservative and Reformed 
Judiasm, and really not much with 
their adherents, who have a small, 
almost invisible presence in Israel. 

These groups within the Jewish 
world seek to keep Israel a religious 
state wherein they both might thrive 
according to their own lights. The 
hard truth is that they need the 
strategic and buffer zones seized in 
the Gaza Strip, in the Golan Heights, 
and in the West Bank to do so. Many 
Arabs, both Moslem and Christian, 
live in these areas. If these Palestinian 
Arabs should become full Israeli 
citizens in a democratic state, then 
Israel probably would not be a Jewish 
state by the turn of the century, if not 
earlier. And these new citizens would 
have Uzi machine guns in their closets 
to take with them on reserve military 
service, while remembering what us- 
ed to be Palestinian Arab turf, 


Hag Sameach!" to the end of the year 


"Hag Sameach!" These are the two 
easiest words to learn in Hebrew, if 
you live in Israel during the months of 
September and October. For almost a 
month, people have been wishing 
each other a "Happy Holiday" as 
they meet on the street. Shopkeepers 
write these words on their windows 
and wish their clients one as they 
leave their shops. To the ignorant 
Gentile, it would appear that the 
Jews were celebrating one long, 
never-ending holiday. But, to the 
Gentile that has become an expert in 
Judiasm thanks to two and a half 
months of dwelling in the Holy Land, 
it isn't so. 

The first "hag" (holiday) was Rosh 
HaShanna. This year, it fell on 
September 24. "Rosh" means head; 
"shana" means year. Thus, the term 
means head of the year; i.e., New 
Year's Day. On Rosh HaShana, one 
eats apple with honey. The apple, 

The parallel column by Niki Craig was sent to Cross Current last week by the 
editor's daughter who, with her husband, is spending a year in Israel. Niki is a 
linguist who has been fascinated by the words and customs of other lands ever 
since her fourth year. Here, in her usual style of sharing what she learns, she 
offers for the readers of Cross Current the wealth of religious/secular traditions 
practiced in modern Israel. 

which is round, symbolizes the world. 
It is also one of the fruits of the 
season. So, when one eats apple with 
honey, one is wishing for a sweet 
year and a good harvest. Observant 
Jews go to the synagogue to hear the 
"shofar" — a type of horn. If the 
shofar gives out a good sound, it will 
be a good year. As we Gentiles wish 
each other "Happy New Year" 
around January 1, the Israelis wish 
each other "Shana Tova." It is now 
three weeks into the new year and 
they are still wishing each other 
"Shana Tova"! 

The period between Rosh 
HaShana and Yom-Kippur is a time 
to pray and repent for the sins com- 
mitted during the year. In other 

words, one has a little over a week to 
make new year resolutions. Some 
observant Jews believe that during 
this week God writes down the 
names of those who will die during 
the coming year. On Yom Kippur, 

He closes the book with those 
names until next year. 

This year, Yom Kipper began Fri- 
day evening on October 2. Religious 
and even some "secular" Jews fast 
for twenty-five hours to atone for 
their sins. "Yom Kippur" means "Day 
of Atonement." On Yom Kippur, 
silence reigns. No one drives, nor 
works. The Israeli television and radio 
are blacked out. Children ride their 
bikes in the streets and highways. 
Saturday night, as after every Sab- 

regardless of the Turkish and British 
occupation governments. Bad pro- 

Modern Israel wants to be, and 
believes that it needs to be, a religious 
state that is a safe homeland for the 
Jews. It can't be that and still retain all 
of the territory it needs to keep the 
barbarians away. It is a lose-lose 

My third reflection on modern 
Israel is rather safe. Israel, her pro- 
blems and her triumphs, is the 
modern world in microcosm; perhaps 
even the Kingdom of God on this side 
of mortality in microcosm. It our 
world should have a navel, it would 
be the City of Jerusalem. The Far 
East might well take issue with this 
plainly Western and Near Eastern 
presumption of Christians, Jews, 
and Moslems. I would not blame 
them. Nevertheless, the coming 
together of so much history and so 
much spirit and so much hope in such 
an old and tiny place is haunting and 
even terrifying. I am not a fundamen- 
talist and care nothing for the pre- 
millenial and post-millenial blather of 
our enthusiastic brothers and sisters; 
and yet, I sense and feel a slight 
tremor, as when a big truck rolls by, 
of the end of time in that haunted 
place. Maybe this is the least safe 

reflection of all. 

Next month, three reflections on 

what makes the Holy Land "holy." 

bath, the streets come back to life and 
people break the fast with a big meal. 

The following week, another holi- 
day — "Succot" — begins. This 
"hag" commemorates the Israelites' 
sojourn in the wilderness when they 
lived in booths ("succot"). Many 
families build a "succa" in their yard 
and eat their meals underneath its 
palm branches. Some restaurants 
even build "succot" for their clientele. 
In Jerusalem, a "Most Beautiful Suc- 
ca" competition is held. In the succa, 
one blesses the four species that 
represent the world of flora — palm, 
myrtle, willow, and citron. 

Succot lasts seven days. In the 
days of the Temple, the Jews were 
commanded to go to Jerusalem for 
these seven days to offer tithesof the 
harvest. God was reluctant to let His 
people go after seven days and bid 
them to stay one more day. 
Therefore, the day after Succot is 
another holiday, another opportunity 
to wish someone "Hag Sameach!" 


Page 1 

November 1987 

Half a loaf: The LARC study day on 
the Eucharist 


The ecumenical movement is no 
longer new. The predominant mood, 
therefore, at the recent LARC 
(Lutheran, Anglican, Roman 
Catholic) Study Day on the Eucharist 
(October 27-28, 1987) was not the 
freshness of discovery nor the first 
glow of interchurch solidarity. These 
were taken for granted, itself a plea- 
sant enough condition. No, the 
prevailing feeling seemed to be one of 
wearied patience. All present agreed 
on the Real Presence of Christ in the 

i eucharist, even on the once- 
controversial "sacrifice" language. All 
agreed we are really one Church. 
The note of frustration sounded by 
speaker John Westerhoff of Duke 
Divinity School and by several others 
was that with all that agreement, still 

I we cannot practice full intercommu- 
nion. Thus the weariness. But also 
patience: all present had some 

I understanding of the remaining 
theological obstacles, and all had the 
depth of perception to see that 
theology does matter. It cannot simp- 

| ly be swept aside when judged in- 

I teach theology; I certainly think 
theology matters. Yet I must admit 
that on this particular crucial matter I 
am tempted to sweep aside what I 

I perceive as a tangle of obstructing 
theological cobwebs. Can it be more 
obvious that the eucharist is the sign 
and ritual of Christian unity, whatever 
theoretical beliefs about it we may 
hold? Is the meaning of the eucharist 
to share in Christ, or to share in the 
doctrine of Real Presence, or of papal 
authority, or whatever? We 
theologians set aside the command of 
God for the sake of our traditions 
when we bar one another from the 
Lord's Table because we believe in 
the eucharistic Christ but not in cer- 
tain theories about the eucharistic 
Christ. Which is more important? 
Perhaps it is time to cut the Gordian 
Knot, as did colonial Baptist Roger 
Williams who had become so choosy 
as to bar all but his own wife from 
sharing Communion with him, but 
then came to his senses, and finally 
welcomed all to partake, trusting in 
God to uphold his servants (Romans 

A more theologically patient 
perspective was that of John 
Westerhoff who suggested that the 
eschatological dimension of the 

The four 

Estill, and 
their icons, 
gifts of the 

eucharist (cf. Mark 14:25; 1 Corin- 
thians 11:26) might point the way out 
of the dilemma. New Testament 
eschatology is cast in a dialectic of 
"already/not yet." The Kingdom of 
God has been inaugurated in Christ, 
yet it waits for final, future fulfillment. 
Even so, the eucharist already 
celebrates (and creates) a unity bet- 
ween Christians, within each church, 
but it also anticipates the final unity of 
Christians in the Church Universal. 
Westerhoff aptly suggested a few 
special occasions on which we might 
practice interchurch communion. 
Only a few occasions because full in- 
tercommunion must await the future 
realization of full ecumenical unity, 
but at least a few to serve as signs of 
that coming unity. 

One of these occasions would be 
"pre-conciliar" ecumenical gatherings 
like the LARC conference itself. It 
may be no surprise to learn that we 
had no such intercommunion, but 
truly startling was the omission of any 
eucharistic celebration, even a con- 
current celebration by all three church 
contingents individually. Not even to 
do this much was to hide and ignore 
the sad fact of our fragmentation. 

Westerhoff was only one of five 
major speakers. The others were 
Michael McDaniel, Lutheran Bishop 
of North Carolina, Joseph Gossman, 
Roman Catholic Bishop of the 
Raleigh Diocese, Robert W. Estill, 
Episcopal Bishop of North Carolina, 
and B. Sidney Sanders, Episcopal 
Bishop of East Carolina. Each had 
been asked to speak on the respective 
strengths and weaknesses of his 
Church's understanding/practice of 
the eucharist. I believe two especially 
interesting points emerged from this 

First, both Bishops Estill and 

Sanders bemoaned the inward- 
turning of our eucharistic devotion. 
Despite the clear statements of the 
Book of Common Prayer that the 
eucharistic encounter is an empower- 
ment for service, many in our chur- 
ches see it as a cozy withdrawal from 
the harsh reality of a world that Christ 
has sent us to serve. Bishop McDaniel 
raised a storm of controversy by sug- 
gesting that such assertions come 
perilously close to implying, albeit un- 
wittingly, that the eucharist is merely 
a means to a more important end, 
namely social reform. Some missed 
the bishop's subtle distinction and tar- 
red McDaniel with accusations of in- 
difference toward the poor. Of course 
this was not his point, and the 
misunderstanding was finally resolv- 
ed in one of the conference's several 
moments of joking and laughter. 

Emeline Clarkson and Ben Wolverton listen attentively 

Second, Lutherans and 

Episcopalians alike welcomed the 
restoration of the eucharist to the cen- 
tral role in weekly worship while 
regretting the fact that so many of our 
churches cling stubbornly to Morning 
Prayer as the principal Sunday ser- 
vice at least twice a month. But 
Bishop Gossman noted that Roman 
Catholics, who have nothing but 
eucharistic services, are now longing 
for more variety. Of course, this is ex- 
actly the lament of those in our 
church who do not want the eucharist 
every week! Though it may seem in- 
conceivable to the rest of us, they 
warn of eucharistic monotony, and 
the Roman Catholic experience 
would seem to prove this to be no idle 
fear. In our move to the weekly 
eucharist, we had better give serious 
thought to how we may avoid this 


Page 1 1 

November 1987 

Two laundromats 


What face does poverty wear? Do we 
live such protected lives that we 
don't encounter the poor who 
are always with us? 


It is a hot Saturday in late August. 
The tell-tale signs of fall whisper the 
coming of a cooler season, a few 
leaves drifting to the ground, a certain 
mistiness, a change of tempo, 
something in the blood. But the 100 
temperature isn't reading the signs. It 
is hot, but the laundry needs doing. 

Historically, laundry has been 
women's work. And in poor towns 
and poor neighborhoods, historically 
the laundromat has been a meeting 
place, a community center, a pulse, 
still with some of the attributes of the 
river and the rocks where the hard 
dirt from working men's clothes were 
beat out on their granite surfaces. 

Things have changed. Today there 
are as many kinds of laundromats as 
there are lifestyles, incomes, and 
even desires for anonymity. In some 
upper level neighborhoods populated 
by apartment dwellers and dormitory 
residents, temporary preachers, a 
person can do one's laundry, never 
speak to anyone and never see the 
same person twice. Such a place is 
the laundromat that I usually go to. I 
too frequently need to do my clothes 
in total silence, catching up on 

the thoughts that occupy me, think- 
ing work thoughts prompted by this 
facility's proximity to the University 
where I teach. It's a pleasant place, 
the exterior of freshly-painted white 
stucco in a Spanish-style architecture, 
white pebbles and pink oleander 
bushes framing the sidewalk and 
hourly-swept parking lot. A solarium 
across the front overlooking the street 
provides a resting place with hanging 
plants, attractive wicker furniture and 
magazines like Southern Living, and 
Connoissuer for wishful thinking. It's 
a spacious place, clean and white 
with plenty of wide aisles and folding 
tables. It's air-conditioned, and a col- 
ored TV strategically poised near the 
change machine entertains people 
who don't want to read. My last visit 
there I tuned in and out to the Oprah 

Winfrey Show and listened to a man 
in a blue striped suit and Hush Pup- 
pies argue that women don't do the 
best they can with what they have, a 
contention he never managed to sup- 

Here I study the contents of laun- 
dry baskets and dryers. It's an educa- 
tion in itself in the latest brand names 
and designed colors. Generally 
sheets and towels match, and T-shirts 
advertise resorts and causes, Aspen 
and the arts. Pantagonia rubs up 
against Benetton, and most clothes 

don't need ironing, since they are 
stylishly wrinkled by intention. I rarely 
see small children, and often see fit, 
tanned young women washing 
clothes so new they look as if they 
were never worn. The entire scene 
would bring smiles to the faces of 
Corbusier and Buckminster Fuller, 
and the participants in this model en- 
vironment would probably recognize 
these names. 

But today the itinerary for my er- 
rands doesn't include this cool cave 
away from the heat and hassle of the 
workaday world, this sacred temple 
to the god cleanliness where 
everything works effortlessly. 

Today I stop at Glamourama. With 
its faded sign out front and the dirt 
road across a vacant field littered with 
soft drink bottles and styrofoam fast 
food containers, it is an easy eyesore 
to miss. The front door is popped 
open, signaling the presence of un- 
conditioned air, and the pay 
telephone just outside the door is be- 
ing used by a girl of twelve or thirteen 
who tries to watch three younger 
children while she talks on the phone. 

Glamourama is located in what 
started to be a small shopping center 
across from Roses, Hills, and Revco, 
but with the addition of a Family 
Dollar Store next door, the developer 
either ran out of ideas or money, or 
both and quit. Glamourama shares a 
run down yellow brick building with a 
cleaning establishment. The heat 
from the machines is wilting, and the 

three large women who work behind 
the counter to take cleaning, make 
change, and dispense soap powder 
look frazzled. Their faces are oily and 
they are tired. It is only 11:00 AM. 

This laundromat serves an area 
which could be called marginal 
although what determines the 
margins is a matter of debate. The 
houses range from proudly poor to 
on-our-way-up-and-out to down- 
right dilapidated rental duplexes, ag- 
ing boxy dwellings with balding yards. 
But it costs to water. It costs to mow. 

The occupants today are all female 
except for one slightly hung-over- 
looking fellow in shorts. Almost all 
are overweight. One young mother 
there with her mother, braids the hair 
of her small daughter who sits on her 
lap, and then hops off, running 
around the crowded building upen- 
ding her bottle of chocolate milk, in a 
spotless but thread-bare pair of ruffled 
nylon dotted-swiss underpants. A 
son, a few years older, says, "Me big 
boy, Mama. Me big boy," insistently, 
over and over like a chant. Just a 
few places to sit, mostly makeshift, 
corners of tables. A few sit on the tops 
of unused machines. The equipment 
is dilapidated and needing paint. I 
find at last a machine that is usable. 
To the left, a sign reads "Machine out 
of order." A sign on the one to my 
right says "Cold water only." 

I go to the front of the large room 
to try to find a drink machine. I perch 
on the window ledge sipping a diet 
Coke and read a copy of the Ad-Pak 
which was part of the litter on the 
floor beside the drink machine. A 
woman in a hot-looking beltless black 
and red dress with the sleeves torn 
out, leans against the wall and stares 
into the circular window of the 
washer, watching her mechnical 
helper, a silent and uncomplaining 

It's a workplace, don't forget that. 
A mood of resigned and exhausted 
acceptance coupled with the expecta- 
tion of finishing and leaving, and that 

is that, predominates. This is a place 
less appealing than home, a place to 
come to and do your laundry. That is 
all it is. The family waits, the family 
needs the neatly folded piles and piles 
of workclothes, uniforms from fac- 
tories, mills, and car washes, fast food 
restaurants, and the women know 
that they will be back here again next 
week, washing the same clothes if the 
paycheck holds out. 

I realize it costs just the same 
amount to wash at both of these two 
laundromats. As a matter of fact, 
soap powder costs ten cents a box 
more at Glamourama. 

A woman with a tight pair of tur- 
quoise pedal pushers she has whim- 
sically patched in the rear with a 
bright red arrow to cover up a snag, 
struggles along with a basket of wet 
laundry. She juggles the laundry on 
one hip while she opens the door of a 
dented Camaro. After a few tries of 
starting it, she sighs and starts her 
journey home to the housing project 
a few blocks away on foot, carrying 
her wash. 

This is no place to linger, even 
when your car won't start. 

Poet and teacher Agnes McDonald 
lives and observes in Wilmington. 

What happens to you when you 
read an article in Cross Current? Are 
you moved to anger, tears, delight, 
compassion? Write us and let us 
know. It is your comments that keep 
us going or make us change. Ed. 

The sudden illness of our typeset- 
ter, Debbie Wilhelm, has prevented 
us from including all the articles we 
had planned for this issue. If you 
have missed an article we promised, 
look for it next month. 


Page 12 

November 1987 

Rediscovering healing 

Inner healing 


The Christian healing ministry is as 
old as the Gospel itself. We can't read 
the Scriptures without being struck by 
Jesus' healing both the body and the 
inner conflicts of the people to whom 
He ministered. 

Christian healing is neither a 
magical ritual to extend life inter- 
minably, nor some mysterious way to 
cut medical bills. It is simply the 
manifestation of the Kingdom of God 
in setting free those who seek the 
wholeness which has been promised 
us in Jesus Christ. 

Most of the medical field has long 
been aware of the psychosomatic 
nature of humanity. They know that 
our emotions can and do cause 
physical problems that cannot be 
healed by changing the mind. There 
is an increasing number who are 
aware of the effect that spirit has on 
the psyche and the soma. 

Most of the healing ministry has 
been a general practice. If I have 
anything wrong with me, I may go to 
the. priest and receive the sacrament 
of Holy Unction, or to a healing ser- 
vice to receive ministry through 
prayer, or simply ask someone else to 
intercede for me. In the past genera- 
tion there has arisen a ministry of in- 
ner healing that is intended to get at 
the root causes of many of our 
physical illnesses. 

It is the use of Confession to get rid 
of the guilt that we carry in spite of 
the central proclamation of the 
Gospel that Christ died for our sins, 
and that we have forgiveness in Him. 
I had heard about confession for 
years before I finally tried it for 
myself. I found it to be more helpful 
than I had anticipated; and like many 
others who have tried using the sacra- 
ment of reconciliation, I wondered 
why I had put it off so long. 

Some years ago a Dr. Penfield at 
Johns Hopkins showed with galvanic 
probes of the brain that all of our 
memories of life are recorded in the 
brain — both conscious and un- 

(This is the first in a series of articles 
on Rediscovering Healing. Next 
month: "Release and Forgiveness," 
by Patty Chamberlain. 

Patty and Al will lead a Diocesan 
Conference on Inner Healing at Trini- 
ty Center, January 17-19.) 

conscious memories. They are 
recorded not only in a sight/sound 
fashion but they also include the 
emotional content that we experienc- 
ed at the time. They include our anx- 
iety, our depression, our fear, our re- 
jection and our unforgiveness. 

Inner healing is prayer for the heal- 
ing of past memories that still plague 
us. It is the redemption of past time 
by being open to the presence of 
Jesus Christ in the past. Some of the 
memories are even prenatal; but they 
are there, and they often keep us 
from being free in the present. 

Inner Healing is not simply a matter 
of understanding what has happened 
in the past. It is an actual changing of 
the memory tape to remove the 
trauma and put the peace and love of 
God in its place. It is not a matter of 
changing history, but a matter of 
changing our perception of history. 

(Children register rejection if when 
their mother found out she was preg- 
nant she did not want to be. Children 
fear abandonment because their 
mother could not be with them when 
they were very young) . These are not 
conscious memories, but they are 
never the lesser memories that have 
impact on our lives in the present. 

There is the matter of forgiveness 
and inner vows that bind us in the 
present. We may understand in the 
present, but the healing must come in 
the past. It must come when Jesus 
can go to the little ones (and 
sometimes big ones) to enable them 
to let go of inner vows that bind and 
release forgiveness that heals rela- 
tionships in the present. 

It means setting people free to cry 
when they are released from the vow 
that they will never cry again. It 
means healing broken relationships 
where past unforgiveness still stands 
so we can forgive without having to 
forget. It means to setting us free from 
the roots of bitterness that rob us of 
the love and joy for which we were 
made by God. 

Inner healing means praying for 
the removal of spiritual forces that 
cause us grief - the fear that binds, the 
anger that destroys relationships, the 
resentment and unforgiveness that 
can literally cripple. I have a friend 
who was once bound by rheumatoid 
arthritis. Her healing came when we 
prayed for the healing of the resent- 

ment that bound her. 

Inner healing is not magic; it is 
simply an acknowledgement that we 
are not separated within. Whether we 
like it or not, we are at least 
psychosomatic, and as Christians we 
affirm that we are spirit as well. 

Christian healing is not complete 
until we are dealing with human be- 
ings as whole people. We have been 
given the ministry of reconciliation to 
reconcile the world unto God — to 
enable people for whom Christ died 
to know God as Abba. When we 
know Abba as perfectly as He knows 
us, we will be healed spiritually. 

Inner healing of the soul or emo- 
tions is not complete until we have in- 
carnate within our own flesh the love 
that we see in Jesus Christ so that 
others might see Jesus in us. That 
means that we are to be healed and 
delivered from the anger and malice, 
the fear and anxiety, the resentment 
and unforgiveness, the pride and 
vanity, the covetousness and envy, 
the gluttony and lust, the works of the 
flesh that separate us from God and 
from one another in this life. 

Finally, healing includes the Body - 
allowing God to work with the 
creative forces that lead all of creation 
to seek wholeness - so that we might 
begin to live that life now that we shall 
live in wholeness with Him in the 
Kingdom of our God. 

Inner healing is a tool, not a pill or 
a shot. It is for our own use in work- 
ing with God to attain the wholeness 
which is in His will for us. 

(The Rev. Al Durrance is rector of St. 
John's, Wilmington. He has recently 
undergone a serious operation and is 
recovering nicely. He is currently on 
sabbatical leave.) 


Our prayers, though they may be 
lacking, are honored as being offered 
up within Christ's beloved Body out 

of the fellowship of those who are be- 
ing redeemed and sancitified. The 
Holy Spirit, by whom we are bound 
together in baptism, sanctifies our 
prayers just as He sanctifies our lives. 
A divine corrective is given to your 
prayers. They are still our prayers, 
but they have been subjected to the 

same redemptive process as our sin- 
ful selves, justified by the presence of 
Christ. Our words become translated 
into what is more than words, the 
perfect will of God. 

Yet, there will still be those who 
seriously ponder why God should use 
our prayers at all. It has everything to 
do with the way in which He has 
created us, as creatures of free will. 
By His wisdom, by His love, He has 
decreed that we should have a part to 
play in His total plan of redemption. 
He could have let us out of it so that 
in everything God would circumvent 
the fact of our being. That is. He 
could ignore our entire existence and 
go on about His work as if we were 
not here. But, wonderfully, in His 
love for us, out of respect for His own 
act of creation, He has willed that our 
wills should play an effective role in 
this world and in His Kingdom. 

We have, therefore, greater 
responsibility in our spiritual lives than 
many have supposed. God gives us 
sway in the spiritual world to the ex- 
tent that certain things will not hap- 
pen unless we pray for them. 

Anglican Fellowship of Prayer 


To the child of a 
prisoner, Cluistmas can 
be one of the darkest 
and saddest days of die 
year. In many cases, 
there are no presents to 
open, no joys to share. 
Once again, the child is 
tragically victimized by a parent's error. 
Many blame themselves for Daddy's— or 
Mommy's— imprisonment. And, while 
other kids are enjoying family celebrations, 
prisoners' children are cut off from a parent 
they love and desperately want to see. 

Through an innovative program called 
Project Angel Tree, Prison Fellowship helps 
make Christmas come alive for the children 
of prisoners. Much more than a program to 
provide gifts for needy kids, it is a clear and 
lasting expression of genuine Christian love 
. . .and it brings joy to thousands of children 
across America 

For more information talk to your 
rector or call the Prison Ministries 
chairman for our diocese: Ollie 
Toomey at 735-5396 


Page 1 3 

November 1987 


Called to be a deacon 


The renewal of an order 

Within the past few years interest in 
the sacred order of deacons has ex- 
perienced a significant revival in the 
Episcopal Church in the United 
States. We in this diocese have con- 
tributed to the reclaiming of this ser- 
vant ministry. In the fall of 1985 two 
schools opened for the formation of 
persons who believed themselves 
called to the diaconate. A school in 
Wilmington opened under the leader- 
ship of the Rev. Al Durrance and the 
Rev. Blaney Pridgen. A second 
school was established in Greenville 
through the leadership of the Rev. 
Pat Houston. The development of 
this ministry was also furthered by the 
Rev. George Tompkins prior to his 
leaving this diocese. 

At this point a number of students 
from these schools have been ac- 
cepted as candidates for ordination to 
the diaconate and are now com- 
pleting the final stages of the pro- 
gram. Those fulfilling all the re- 
quirements will be ordained at your 
1988 Diocesan Convention schedul- 
ed for February in Greenville. One 
person, Mr. David Koskela, was or- 
dained earlier this year and is current- 
ly serving as a deacon on the staff of 
Holy Trinity, Fayetteville. 

Yet, this is only the beginning, for 
the dream Bishop Sanders holds for 
our diocesan family would have 
every congregation's ministry and 
outreach to the larger community 
challenged and assisted through the 
presence and witness of a deacon in 
its midst. 

The ministry of the deacon 

As we in this diocese anticipate the 
activity and presence of this particular 
ministry, a brief discussion of the 
understanding of ministry we hold in 
our tradition may prove instructive. 
Our Episcopal Catechism, contained 
in The Book of Common Prayer, 
states that "the ministers of the 
Church are lay persons, bishops, 
priests and deacons." (BCP, p. 855) 

(This is the first in a series of articles 
on tha diaconate) 

Within our Apostolic heritage we 
believe that all baptized persons, the 
laos or people of God, are called to 
ministry. As members of the laos 
some persons are called to certain 
types of ministries on behalf of the 
whole community, and the diaconate 
is one of the three historic orders of 
ordained ministry. 

As we in this diocese have worked 
to re-establish this ministry of 
deacons, our task has been to 
recover the distinguishing 

characteristics of this particular 
ministry. With every Christian com- 
missioned through baptism to repre- 
sent and bear witness to Christ in the 
world, the distinguishing marks of 
diaconal ministry are primarily two. 
First is this ministry's focused and 
sacrificial efforts on behalf of those 
whose needs are often most severe 
and most ignored. For example, cur- 
rent candidates for ordination to the 
diaconate are serving in crisis centers, 
soup kitchens, night shelters, 
overseas medical missions, and the 
establishing of broadly defined efforts 
such as urban missions. 

The second distinguishing mark is 
this order's permanent commitment 
to servant ministry under the 
discipline and accountability to the 
bishop of our diocese. While the 
focus of a deacon's ministry will 
change periodically, his or her com- 
mitment to this form of sacrificial 
ministry is hoped to remain constant. 

It is this unique commitment of the 
diaconate to Christian service that 
characterized the deacon's role in the 
worship of the Church. Through such 
liturgical acts as proclaiming the 
Gospel, preparing the gifts of the 
people for the eucharistic meal and 
the shouting of the dismissal, the 
deacon embodies and challenges 
every Christian present to fulfill 
his/her own baptismal vows to carry 
Christ's redeeming love into his Crea- 

The selection of candidates 

The Diocese is seeking men and 
women who are mature, active com- 
municants in an Episcopal Church 
within our Diocese of East Carlina, 
who have already demonstrated 

commitment to servant ministry and 
leadership potential, and who believe 
that God is calling them to this par- 
ticular order of ordained ministry. As 
in every ordained ministry in our 
tradition, one's personal sense of call 
must be met by the church's concur- 
rence and her conviction that the 
Church is in need of the skills you 
would bring to this ministry. These 
entry level considerations begin in 
consultation with your rector and 
would eventually include interviews 
with one's vestry, the diocesan Com- 
mission on the Ministry and the 

Formation for ministry 

The education and formation of 
potential deacons includes two years 
of study. A single school for the entire 
diocese will begin operation in 
Kinston beginning in September of 
1988, and courses will be offered on 
Saturdays, September through April. 

These studies will be followed by a 
term composed of involvement in 
some planned form of servant 
ministry and supervised opportunities 
for critical reflection on it. 

As I close this opening article on 
the development of the diaconate in 
our diocese, I am keenly aware that 
the shape of the ministry Christ 
shares with all the laos of his Church 
continues to unfold in exciting and 
faithful ways. My hope is that the re- 
establishment of the sacred order of 
deacons in our diocese will provide 
direction and impetus to all of us as 
we seek to bear witness to Christ 
wherever we may be. 

(The Rev. Dr. John Randolph 
Price is Rector of St. Timothy's in 
Greenville, and serves as Bishop 
Sander's Assistant for Diaconal 

Meanwhile, the diocese continues to attract to its lay and ordained 
orders former Southern Baptists. Julian Cave, an eloquent and well- 
known minister in Charlotte, was ordained priest of the Episcopal 
Church at St. James Church on October 24. He is currently serving as 
assistant at St. James, Wilmington. 


Page 14 

November 1987 




Advent Gift 
For Ton 

We are graced to have as our 
leader for the Advent Conference/ 
Retreat Sister Rose Mary Doughtery, 
SSND (School Sister's of Notre 
Darr.e) . She is the associate 
Director for Spiritual Guidance 
of Shalem Institute in Washington, 

Trinity Center 
December 4-6, 1987 

Friday, December 4th 



Lunch for Clergy 



Clergy Session - Rose Ilary 






Social Time 






Session I - Rose Mary 







Social Time 

Saturday, December 5th 






Session II - Rose Mary 








Free Time 



Session III - Rose Mary 




Social Time 






Session IV - Rose Mary 




Hymn Sing and Hospitality 


, December 6th 






Session V - Rose Mary 








Metal, folding chairs (about 100) are being 
offered free to any church or mission in 
the diocese. If interested contact: 

St. Stephen's Episcopal Church 
200 N. James Street 
Goldsboro, NC 27530 
Phone: 734-4263 

These were used in our Parish Hall but are 
now available in return for transporting 
them to your church. 

Adult children of alcoholics 

Weekend Seminar to be held at Trinity Center November 20-22, 1987. 

The growing awareness of the impact and limitations that living in a 
dysfunctional/alcoholic family system creates has identified a need for 
"Adult Children" to redirect their lives and claim a healthier and more 
positive lifestyle. This seminar, both educational and therapeutic, will 
provide a framework for Adult Children Of Alcoholics (ACOA's), and 
those who care about them to begin, or further progress, on this 

The Keynoter will be Jamie Norton, M.Ed., C.A.C., Adolescent 
Substance Abuse Service Manager for the North Carolina Division of 
Mental Health and Substance Abuse Services in Raleigh. Jamie is a 
highly respected leader in the field of recovery for Adult Children and 
has led numerous successful 'workshops on the East Coast. 

The cost of this conference is $125, which covers all meals, lodging 
and confreence fees. Contact Libby Jacobi at Trinty Center for further 
information. A bookstore stocked with information on recovery issues 
will be available. Also, Continuing Education Credits are 6.5. Register 

Christmas gifts for children of migrants 

The dedicated women who volunteer their services at the clothing shed 
for farmworkers in Newton Grove offer information and opportunities to ail 
Episcopalians in East Carolina. 

"The clothing distribution center will remain open this winter on Mondays 
and Tuesdays. We need winter clothes, quilts, and blankets. 

"We estimate that 100 migrant families will remain in the area this winter. 
Nancy Williams, social worker at the Tri-County Health Center, will arrange 
to deliver Christmas presents to their children if you can get them to her by 
Dec. 15. Food items and clothes (toboggans, hats, kerchiefs, etc.) are 
always welcome." 

For more ideas and to volunteer, call: Mary Marsha Cupitt at 467-7203. 


Page 1 5 

November 1987 


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She gave birth to her firstborn son and 
wrapped him in swaddling clothes, and laid him in a manger, 
since there was no place for them in the inn. 
Luke 2:7 

The world in which we live often confuses and overwhelms us with the 
enormity and complexity of problems. There seems to be a glorification 
of large institutions and an awe of the mystery of international structures. 
There are the superpowers, megatrends, macroeconomics, global issues 
and transnational corporations. 

Christmas is the time that Christians remember and celebrate the birth 
of a baby in an obscure town in a corner of the Roman Empire. It is a time 
when we recall the events in the life of a carpenter family. Christmas 
reminds us that God enters history, enters the lives of each of us, in the 
unexpected, the common, the smallest ways — in ways that are rarely 
spectacular but always miraculous. 

What is the message that God has sent to all creation by having Jesus 
born in an oppressed country of a rich, powerful empire, born into the 
family of a poor carpenter, born in a stable, to become a refugee? The 
message of the Incarnation is one of hope. The message is that God in- 
itiates, builds and nurtures relationships with each of us. And, the 
message is that God is a part of all our human relationships. 

The Christmas message to the world is a message of hope. 

Hope for children sold into prostitution in Asia by impoverished 

Hope for children made to work long hours at looms because their 
nimble fingers are faster and cost less. 

Hope for children who are confined to one room in welfare hotels. 

Hope for children driven from their schools and homes because they 
have AIDS. 

Hope for children who are covered with bruises from head to toe 
because "they fell down the stairs." 

Hope for children who will spend this Christmas in detention camps in 
South Africa or on the West Bank. 

The Christmas message is one of God-filled relationships. 

Relationships with God of an intimate, spiritual nature that renews and 
directs our daily lives. 

Relationships with our fellow human beings of both an intimate and 
corporate nature that unite and fulfill us. 

Relationships with the millions of people of the world who, in their suf- 
fering and oppression, are without hope — especially the children. 

The Christmas message is that "God is with us." It is the message that 
God gave to us in the birth of Jesus. And, it is the message that he 
shares, through us, with all creation. 

I pray that the Christmas message that we broadcast around the world 
will be carried both by our active evangelism and our personal, faithful 
service and advocacy on behalf of all God's forgotten and suffering 
children. Superpowers and multinational institutions will not bring per- 
sonal salvation. Our personal love, outreach and solidarity will. The 
message that we carry is one of hope. It is that God is with us. 

Longing for Christmas 

Longing. . . 

for love, for good, 

for a world without hate, 

for God once more among us, for 


His life 

touches our lives, 
lifts sorrows, heals our wounds, 
confronts us with his miracles 
of love. 

The three wise men 

Sally Sullivan 

One is love, 

as purple and abiding as amethyst 

or as scarlet and passionate as hibiscus. 

Another is joy, 
like the opening each day 
of morning glories' faces 
or the yellow of daffodils 
on greening grass. 

The third is thankfulness, 
like the rolling ashore 
of the ocean's blue waves 
or the wind forever soughing 
through the pines. 

And we discover them 
over and over 
in the temple 

of our own blood and bones. 

Carol for Advent 

Katharine L. Whaley 

To Elizabeth Mary went 
In hope to keep that first Advent 
Close to her heart she carried Christ 
Like bread in the hand at Eucharist 
Sing joy! 

To David's city Mary went 
In faith to keep that first Advent 
Those were heavy and worried miles 
For she was weary and great with child 
Sing joy! 

Into the stable Mary went 

To Advent tryst obedient 

There to bear the healing of earth 

The shepherds came to share the birth 

And angels, split the sky with worth 

Sing joy! 

Diocesan news and conferences 

Resource Center Update 

Hooray! The 28-minute video of the 1987 Episcopal Youth Event, "Oper 
My Eyes," has arrived in the Resource Center. Some of our own Diocese o 
East Carolina youth and adults were participants, so this video should be o 
special interest to our EYCers. 

Donated for everyone to borrow from the Resource Center is the videc 
Pardon and Peace" - the story of a young teenager runaway whose ex 
periences of pain and brokenness make him long for the lights of home. Idea 
for use with intermediate through adult audiences - in religious education 
retreats and celebrations of Reconciliation. 

Time - 1 1 minutes. 

These and other media are available to borrow by contacting: 

Mrs. Anne Henrich 
Diocesan Resource Center 
St. Stephen's Episcopal Church 
200 N. James St., P.O. Box 984 
Goldsboro, NC 27503 Phone: 734-4263 

In memory of Eugene Spencer Mauney 

March 15, 1928 - November 20, 1987 

We, the congregation of St. Stephen's Episcopal Church, saw you 
very seldom as you sat at your organ in the choir loft in the rear of the 
church. But we were drawn to you, to each other and to our God by 
your glorious music. We were lifted up by its beauty. For so many years, 
it supported our souls in worship. 

For years you have woven strong threads into the fabric of life at St. 
Stephen's and in the whole community. Those of us who have known 
you well have been inspired by your generosity, and by your real concern 
for the unfortunate people of this world, and for the young people, the 
old ones and the lonely. 

You are sorely missed and will be in years to come. 

Edna Earl Griffin 





December 1987 Of The Episcopal Diocese of East Carolina Vol. 101, No. 9 

Katerina Whitley, Editor Marjorie Megivern, Contributing Editoi 

Cross Current is the official publication of the Diocese of East Carolina. It is 
published monthly except for combined issues in Feb. /Mar. and June/July. It 
is mailed free of charge to parishioners of the diocese. 

Views express in Cross Current are editorally independent and do not 
necessarily reflect official policy of the diocese unless signed by or attributed to 
an official of the diocese. Third class postage paid in Greenville, North 
Carolina, Permit No. 645. , 

TELEPHONE 792-7127 
POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

Like the first gathering of Pilgrims and Indians, the first gather- 
ing of the diocesan family for "Thanksgiving at Trinity" on 
November 26-29 was small and diverse, but enthusiastic. The 
family retreat was led by the Rev. Robert Holt of Cape Carteret 
and the Rev. Middleton Wootten of Greenville, Chairman of 
the Family Ministries Commission. photo by Wilbur Fare 

Commission on ministry 
with the ageing 

The Commission on Ministry with the Ageing has sent to the parish clergy 
two mailings regarding matters of interest to older people and those who 
would care for them. 

• The first was a response to questions about Living Wills. As you know, a 
living will addresses some problems raised by advances in modern medicine 
which permit the extension of life itself beyond the point of sensibilities. Many 
would prefer that heroic measures not be applied to them under certain cir- 
cumstances which must be signed by physicians. These papers, conforming to 
the laws of the State of North Carolina, insure that the signers of living wills will 
have their wishes carried out. 

• The second was a response to the confusion and uncertainty that 
sometimes happen after death. It provides the Clergy with a form to be com- 
pleted by interested parishioners concerning their wishes about their funerals 
and other final arrangements. 

We think both of these will be helpful to many in the diocese. The Commis- 
sion is heartened that the members thereof have the courage about themselves 
to be able to provide these needful but distressing matters to the diocesan peo- 
ple who are interested. 

Frank M. Ross, Chairman 

Church planning and design 
subject of March conference 

Make a note on your March calendar to attend a special conference on plan- 
ning, design and maintenance of the church's physical plant. 

Sponsored by the Diocesan Commission on Planning, Design and Con- 
struction, it will be a weekend event at beautiful Trinity Center, with presenta- 
tions on planning for growth, historical buildings, designing for liturgy and 
maintenance programs by clergy and laity of the diocese. 

Watch for the full story in your February Cross Current. 


Page 2 

December 1987 

Cross Current 


Morning prayer 
comments continue 

To the Editor: 

In response to the "Opinion" arti- 
cle, "The costs of liturgical progress", 
page 4 of the October 1987 issue by 
Mr. Turpin, and to the Bishop's 
response in the November 1987 
issue, of the Cross Current. I suggest 
there would be no loss, if Morning 
Prayer were eliminated from the 
prayer book. 1 am not proposing this 
be done but suggest it only to indicate 
my confidence in what is offered as a 
guide to prayer and worship in the 

Every essential of individual and 
corporate worship is present in the 
prayer book service of the Eucharist. 
You will find elements of preparation, 
adoration, confession, absolution, 
petition, praise, use of psalms, can- 
ticles, God's word in Old and New 
Testaments, and many forms of 
prayer and collects to select from. 

Lessons assigned are the same as 
those for Morning Prayer, and one is 
allowed to modify to suit special con- 

The Eucharist offers just as much 
structure, inspiration and opportunity 
for congregational needs as does 
Morning Prayer. The Eucharist pro- 
vides for focus on God's Word, 
prayer of all sorts, and administration 
of a sacrament. There are some fine 
print statements in various locations 
that tell us that the Ante-Communion 
can be used up to a certain point and 
that the sacrament administration 
omitted. In fact they also allow one to 
drop the Ante-Communion and 
substitute Morning Prayer. One thing 
this teaches us is that flexibility is a 
need in our worship and that a one- 
way-only, fixed and can't-be- 
changed format is not necessary. One 
should read the Preface to the Prayer 
Book and notice what is written 
regarding change. 

I will admit that I am not in deep 
love with the second rites offered and 
that most of the terminology seems to 
be changed for the sake of change. I 
detest the use of the Peace with all 
the display of handshaking, hugging, 
various oral greetings (which turn out 
to be some mumbled stuff), and often 
come from persons who don't 
recognize you outside of the church. I 

wish there was a "No Pass The 
Peace" section available for those of 
us who are in a spiritually serious 
communication with our creator and 
do not appreciate the interruption. 
During the worship service I am 
mainly there to be involved in com- 
munication with my creator. I am 
quite able to greet fellow Christians 
outside the church structure prior to 
service and after it and elsewhere and 
offer the same thing. My other con- 
cern (Invocation in Rite 2) is the omis- 
sion of the words "ourselves, our 
souls, and bodies." This seems to 
take away the concept of a total per- 
sonal involvement. 

I offer another thought not men- 
tioned in the articles. I am somewhat 
tired of hearing the concept that I am 
not an individual in the eyes of God 
and am only his in corporate form 
with others. I am not always a "We" 
or an "Our." I am quite often an "I" 
or a "Me." I am a special creation of 
God and not just a bit of some large 
thing that was created all at once. 

There are other ways of learning 
about prayer besides the Prayer Book 
which mainly offers a structured and 
orderly way for a group of people to 
worship. If you can find a copy of 
"Faith and Practice" by Frank E. 
Wilson and read chapter XII, "The 
Use of Prayer", you will find that we 
do not need to go through each form 
of prayer and act of worship every 
time we pray. Reading the prayers of 
Christ has been very helpful to me 
when I ask what caused Him to pray, 
and what was His way or method of 
prayer for the situation . 

Those writing and teaching about 
the Eucharist seem always to neglect 
what happens in the Ante- 
Communion (the first part of the ser- 
vice) . The scripture tells us that our 
early church leaders always gathered 
to pray and to break bread. Our 
forms and structure of prayer came 
about and developed without benefit 
of Daily Morning Prayer Sit down 
with a Prayer Book and read through 
the Eucharist without being concern- 
ed about being involved in worship. 
Read every phrase, small print, in- 
structions, and contemplate on their 
meaning. You will be rewarded. 

W. Richard Crotwell 
New Bern 

To the Editor: 

I appreciate the chance to reply to 
The Cost of Liturgical Progress, by 
William Turpin in the Ocotber. 1987 
issue of Cross Current. I am in total 
agreement with him except I feel 
there is a a way to go that we have 
not yet tried. I approve of the 
Eucharist as the main service on the 
Lord's Day, yet I still miss what used 
to be our morning worship service at 
least two Sundays out of the month. 
Mr. Turpin is right on track when he 
laments this loss of our Anglican 

However, Morning Prayer can still 
be a part of our Eucharistic worship. 
The present Prayer Book allows it as 
an alternative to the Liturgy of the 
Word. The only problem is how to in- 
troduce these once familiar canticles 
and prayers again. The new Hymnal 
in its Service section has failed to in- 
clude the familiar chant tunes that 
Episcopalians once knew, and the 
average small congregation hesitates 
to sing anything new or different. 

There is precedent from the 
English Prayer Book for the Venite 
being chanted, on certain occasions, 
at the rear of the church at the start of 
the service. Or, it could be substituted 
as the processional hymn. How 
splendid it would be to process in 
singing "O come, let us sing unto the 
Lord!" Jubilate Deo, or another short 
canticle could be used in place of the 
sequence hymn. The Prayers of the 
People could include some of the 
beloved collects from Morning 
Prayer, especially in those forms 
where the people do not respond ver- 

At St. Paul's, Clinton we are, 
already chanting the Psalter selection 
for the Sunday, and becoming apt at 
it. From there to other canticles 
would be just a step or two: perhaps 
having them sung, first, by a cantor, 
then by the choir and lastly by the 
whole Anglican service of prayer and 
praise. I feel that others beside 
myself would benefit in the spirit of 
true worship by the familiar prayers 
and chants that once were, and can 
still be, a part of our Eucharistic wor- 

Very truly, 
Katharine Mel win 
St. Paul's Episcopal 
Good News Lutheran 

To the Editor: 

I read with interest Bishop Sanders 
response to the article by Mr. William 
Turpin in the last issue of Crass 
Current. At one point the Bishop 
stated "My spiritual formation took 
place not in seminary, but in the 
Junior Choir at the Church of the Ad- 
vent in Nashville. Tenn. between the 
seventh and seventeenth years of my 
life." He goes on to say "1 was 
steeped in the common prayer of life 
of the Church and those prayers 
because of their inherent merits and 
because of their habitual use became 
ingrained in my consciousness where 
they have remained." 

This statement by the Bishop 
reminded me of a passage from a 
book I have enjoyed, "Laterns on the 
Levee," a delightful story of the old 
South by William Alexander Percy. In 
it he describes his experiences as a 
teenager at Sewanee. The following 
are some passages, "At Chapel each 
morning these young men hear 
floating across their semi- 
consciousness the sea-surge of their 
own language at its most exalted, 
clear and thunderous and salty. Who 
could hear each morning that phrase 
'The Beauty of Holiness' without be- 
ing beguiled into starrier austerities? If 
someone daily wished that the love of 
God and the fellowship of the Holy 
Ghost might be with you always, 
could it help sobering and comforting 
you? Suppose you had rambled from 
the divine path no farther than its 
border, still would not pity for the il- 
lness of things rise in your heart at 
hearing 'We have erred and strayed 
from Thy ways like lost sheep? or 
treasure unforgettably. 'The heavens 
declare the glory of God. and the fir: 
manent sheweth His handiwork, and 
He maketh me to lie down in green 
pastures. He leadeth me beside the 
still waters.' " 

It is a great pity that our modern 
young people are being denied the 
benefit of exposure to such inspiring 
prose. 1 can't help but believe that the 
"Sea-surge of his own language at its 
most exalted, clean and thunderous 
and salty" had a great deal to do with 
its profound and lasting effect on 
Bishop Sanders. Had he been expos- 
ed instead to the flat uninspired 
language of the current Book of 
Common Prayer, he may not have 
decided to become a Priest and later 
a Bishop. 

Frank Warren 
Snow Hill 


Page 3 

December 1987 

From Baptist to Episcopalian 

One person's faith journey 


To my surprise, the decision to 
resign as Senior Minister at St. John's 
Baptist Church in Charlotte to 
prepare for the Episcopal priesthood 
received high profile. The Charlotte 
Observer editorialized sensitively 
about it, and numerous letters ap- 
peared in the paper's Open Forum 
section. My personal mail was heavy 
- four or five hundred pieces! In the 
main, the letters were sympathetic as 
well as provocative. 

The issues that surfaced, both in in- 
itial and subsequent correspondence, 
can be addressed essentially by rais- 
ing three questions: "What was my 
rationale for the change? How long 
was the decision in process? Why 
didn't I make the change earlier?" 
Perhaps as you ponder these reflec- 
tions, your own identity as an 
Episcopalian can be strengthened. 

Why change? 

My age at the time of this decision 
might explain in part some of the in- 
quiries about timimg. Some felt that 
stepping into a different tradition at 
this stage would preclude any signifi- 
cant advances on a new career path. 
Could I expect to duplicate the suc- 
cesses I had as a Baptist clergyman? 
Wasn't it imprudent to forfeit income 
during an extended traditional 
period, especially with two sons in 
college, a wife adjusting to a new 
"commission only" job and 
knowledge that I could expect only 
an entry level position and salary 
following my year of Anglican 
studies? From all indications such a 
radical step would leave me a voca- 
tional cripple for the balance of my 
career. I heard repeatedly, "Why 
didn't you make the change earlier?" 

In all candor, my change was made 
when I had to make it. It was done "in 
the fullness of time," to use a Biblical 
phrase. At no point in my past had I 
considered seriously making such a 
move, yet once the decision was 
made. I knew it had to be acted upon 
without delay. Some people labeled it 
a "courageous" act. I never used that 
adjective to describe it. I simply had 
no alternative. 

I've always believed that once I 
decided something was right for me, 
a door could be opened for doing it. I 
did not see this venture as reckless or 

irresponsible, only getting reposition- 
ed for greater fulfillment. Cir- 
cumstances could be manipulated to 
realize my hoped-for objective. 
Perhaps this is the essence of faith — it 
clarifies what is to be done and 
generates energy for doing it. 

Among the letters 1 received at this 
juncture were several from frustrated 
clergymen who asked about pro- 
cedures for making a denominational 
cross-over. My standard response 
was advising them to stay where they 
were until there was no other choice. 
If and when the conviction became ir- 
resistible, they would find a way. In- 
deed, without such a deep resolve, 
the effort would abort. 

One and a half years later, I can be 
even more adamant. My advice was 
sound. There are many difficult 
hurdles in such a transition: a sense of 
rejection by family and friends, the 
loss of place in community, repeated 
probings by Commissions on Ministry 
and Standing Committees, returning 
to the relative uncertainty about 
placement and a battering of ego, 
anxiety over income (or lack of it), 
experiencing dis-ease within a new 
tradition and myriad of others. 
Despite the undergirding support of 
old friends and the unsolicited em- 
braces by new ones, there were 
moments of aloneness and fear. Only 
a deep conviction about the Tightness 
of my decision sustained me. 

But this confidence came to 
maturity later. Why this confidence 
was not there when I was 28 eludes 
me. I only know when the moment of 
truth dawned, I acted decisively. The 
magnetic pull of an eventful future 
was stronger than the security of a 
familiar present. 

The decision in the making 

Other questions centered in the 
length of this decision's gestation 
period. At a conscious level, it was 
made in a matter of months. Most of 
this time had less to do with whether 
to do it than with ways to implement 
it. From a subconscious standpoint, 
however, the story was different. I 
understood this decision similarly to 
the way my friend, Lamar Dodd, sees 
the genesis of a painting. When so- 
meone inquires, "Doctor Dodd, how 
long did it take you to do that piece?" 
he repies, "A lifetime!" Most likely, 
my decision to turn Episcopalian had 

Julian Cave is assistant rector 
at St. James, Wilmington. He 
was ordained priest on Oc- 
tober 24 

been in the making for years. 

I had always taken seriously the 
Baptist accent on "soul competency"; 
that is, one is to exercise in- 
dependence in structuring a belief 
system. As I worked at this, there 
were times when I felt at home with 
most Baptists; on other occasions, I 
sensed kinship with some Baptists. 
There were moments, however, 
when I experienced alienation from 
all Baptists. Nevertheless, I believed 
my faith journey was more in step 
with Baptists than any other group. I 
imagined myself to be what Will 
Campbell calls a real Baptist. Addi- 
tionally, I figured my questing spirit 
would keep me from feeling totally at 
ease in any collective environment. 
Increasingly, however, I began to 
wonder whether my expressions of 
Christian faith carried a Baptist label 
or some other. It was not the issue of 
an embattled denomination that 
unsettled me, but the emerging style 
of my faith and practice. It seemed to 
be at odds temperamentally with the 
Baptist psyche. After one particular, 
in-depth exchange with a close friend 
(one of the best clerics in the tradi- 
tion) I realized I belonged to another 
pew. But where was it? 

My partial self-understanding, 
coupled with a surface knowledge of 
the Episcopal Church, prompted me 

to telephone a former colleague, 
Frank Vest, Suffragan Bishop of 
North Carolina. I asked to visit with 
him on his next trip to Charlotte. 
Meeting in my office, Frank listened 
carefully as I outlined what I valued 
deeply in the practice of ministry. 
Finishing my studied recitation, I in- 
quired, "Frank, does this package of 
ideas have an Episcopal ring? If so, 
I'm open to making a change." His 
response was laced with caution: "It 
sounds Episcopal, all right, but that's 
a mighty big step. Perhaps you 
should do some further probing." I 
took his advice to read extensively 
and made several visits to the 
seminary campus in Alexandria. 
Those exercises only confirmed the 
fact that I had already found my 
niche. All my subsequent moves 
have underscored the Tightness of 
those original promptings. 

I have been on a pilgrimage for 
years. Only recently, however, did I 
realize it was toward the Episcopal 
Church. I never explored any other 
option. Granted, it is no Utopia. 
There are and will be points of 
variance, but I'm convinced this fami- 
ly is compatible with who I am and 
that it offers the best climate for the 
ministry to which I bring my gifts and 

Why now? 

Now, what was my rationale for 
changing? What are the features of 
this newly discovered tradition that 
continue to attract me? It's impossible 
to know all the motivating factors for 
any decision, but some which I can 
articulate in this instance are as 

(a) I had become uncomfortable 
with the excessive individualism 
which Baptists showcase proudly. 
The balance between individual and 
corporate realities within the 
Episcopal church is more akin to my 
thinking. Urban Holmes' statement 
about baptism speaks to this issue: 

"We baptize infants in Anglicanism, 
as we make commitments for one 
another throughout life. Naive in- 
dividualism thinks we must wait until 
someone makes the decision for 
himself. ..No one makes decisions 
alone... Confirmation is the wav to 

(Continued on page 5) 


Page 4 

December 1987 

A new Episcopalian 

(Continued from page 4) 

own our commitment. In baptism, we 
intiate it as we begin everything within 
our community. " 

(What is Anglicanism? p. 39) 

Since we do make decisions for 
each other, and rightfully so, I wished 
for a communion that acknowledged 
this process and made decisions in 
character with those I make for 
myself. By communion, I am referr- 
ing to the local parish as well as to the 
larger body to which it belongs. 1 
aspired for continuity between the 
congregation which nurtures faith 
and the denomination through which 
it does corporate witness. Among 
other things, I wanted my financial 
contributions to support programs 
and projects with which I was in 
essential agreement; I wished to en- 
courage young people in church — 
related vocations within a community 
that affirmed what I cherished— 
intellectual honesty and a broadly — 
defined mission. 

We are Christians in concert with 
others. I needed a strong and sym- 
pathetic corporate entity to comple- 
ment an honest declaring of my in- 
dividual faith commitments. 

(b) I believe worship is the primary 
focus of Church life. Of course, 
Christians require guidance in Bible 
study and outreach ministries, but the 
essential purpose of Church is to 
facilitate meetings with God. The 
Episcopal Church gives highest priori- 
ty to such encounters. 

The Book of Common Prayer en- 
dows worship with a spirit of adora- 
tion and praise. The liturgy, deeply 
rooted in history, is claimed vigorous- 
ly by laity as well as clergy - yes, 
clergy assume a kneeling posture, 
too. Preaching is emphasized, but 
the Eucharist takes one beyond ver- 
balizing. The creeds keep visible for 
the believer (and unbeliever) the 
essentials of faith. An extensive use of 
Scripture prevents departure from 
our Biblical moorings. There is ge- 
nuine respect for symbols and their 
power to inform and enrich the faith 

As Episcopalians think sacramen- 
tally, all reality is thought to mediate 
divine presence. There is more in- 
terest in experiencing God than in 
defining Him. In their efforts at wor- 
ship, I found Baptists to be too 

limiting and restrictive. The Anglicans 
offer a climate that makes legitimate 
the embracing of the whole of reality. 

(c) I had become discontented with 
the revivalistic mindset of Baptists. 
For them, salvation as an instan- 
taneous happening is considered nor- 
mative. Churches are geared up to 
elicit these kinds of dramatic 
responses. Sam Hill, a Baptist - 
turned-Episcopalian, gave an ex- 
cellent statement on this mentality to 
a newspaper reporter who published 
an article about my odyssey. 

"Baptists see the Christian pilgrimage 
in discreet episodes. That is, 
something happens to you now, and 
something happens to you six mom- 
ths later. It is not a kind of steady, 
quiet, subtle bubbling up. It's much 
more dramatic, a surge of conscious 
feeling... it's episodic rather than 
gradual and continual. You kind of 
jump from one mountain to the next 
mountain top. " 

(The Greensboro Daily News) 

This episodic approach runs 
counter to my experience of salvation 
(healing) . From my vantage point, it 
short-changes church as an ongoing, 
saving community for our fractured 
relationships with God and each 
other. More accurately, I believe 
salvation is realized as we experience 
koinonia (fellowship). Urban Holmes 
explains it with brilliant clarity: "Chris- 
tian conversion, a turning to Christ, is 
a result of a marinade rather than a 
glaze. We are transformed by being 
soaked in the Gospel . . . Christ must be 
discovered incarnate within the 
family." (What is Anglicanism? p. 
61). I resonate to that brand of sav- 

(d) I've always found the separatist 
mentality of Baptists highly objec- 
tionable. They defend this lack of 
ecumenicity by saying their ec- 
clesiology precludes any one Baptist 
from speaking for another. In part, 
this is correct. However, I contend 
their preferred isolation grows out of 
an underlying suspicion that non- 
Baptists display a flawed Christianity - 
their experiences are incomplete, 
their ritualizing is insincere. 

For Baptists to require Christians 
coming from other denominations to 
be baptized before they enjoy full 
membership has overtones of 


by a seventeenth century nun 

Lord. Thou knowest better than I know myself, 

That I am growing older and will someday be old. 

Keep me from getting talkative, and particularly 

From the fatal habit of thinking that I must say 

Something on every subject and on every occasion. 

Release me from craving to try to straighten out every body's affairs. 

Make me thoughtful, not moody, helpful but not bossy. 

With my vast store of wisdom. 

It seems a pity not to use it all, but Thou knowest. Lord 

That I want a few friends at the end. 

Keep my mind free from the recital of endless details. 

Give me wings to get to the point. 

Seal my lips on my many aches and pains. 

They are increasing and my Love of rehearsing them 

Is sweeter as the years go by. 

I ask for grace enough to listen to the tales of others' pains. 

Help me to endure them with patience 

Teach me the glorious lesson that occasionally 

It is possible that I may be mistaken 

Keep me reasonably sweet. 

I do not want to be a saint. 

Some of them are hard to live with . 

But a sour old person is one of the crowning works of the devil 

Help me to extract all possible fun out of life 

There are so many funny things around us. 

And I don't want to miss any of them 


Christmas Contemporary 

The Hong Kong manger, silent in the dust— 

The potent, saffron liquid fills the glass. 

A harsh and shuddering ornament appears 

To veil the softness of the angled tree. 

That star, nine-pointed now to be more chic. . . 

The clarity of gentleness lost with verities the child's 

intentness knew; 

The smile withdraws, the hand, the heart scarce feels. 
(This is that time, isn't it? 
Isn't this that time)? 

Stephanie B. Smith 

spiritual snobbery. Properly 
understood, baptism is identified with 
the entry point of faith, so it is 
somewhat heavy to mandate veteran 
Christians to repeat the ritual on 
transferring from one family to 
another within the Christian 

Historically, the Episcopal Church 
has demonstrated a strong 
ecumenical commitment. The Book 
of Common Prayer contains a state- 
ment by the House of Bishops at their 
Chicago Convention of 1886, later 
known as the Chicago Quadrilateral, 
that expressed fervent desire for 
Christian unity, yet maintained pro- 
found respect for basic Christian 
beliefs: an acceptance of Scriptures 
(Old and New Testaments), creeds 
(Nicene and Apostles), sacraments 
(Baptism and Lord's Supper) and 

historic episcopacy. The Anglican 
communion stays in serious dialogue 
with all branches of Christendom: 
Protestant, Roman Catholic and Or- 
thodox. To recognize kinship with the 
larger Church is most gratifying as I 
go about ministry with a new context. 

In conclusion, escaping a conflict 
ridden denomination was only a 
peripheral factor at best in my deci 
sion to join the Episcopal Church. It 
was more the end of a search for a 
communion that offered a better at- 
mosphere for doing ministry in sync 
with my faith discoveries. 1 made the 
move when I had to. without regrets 
about past or naivete about future, 
but with a profound sense of 
Presence at the point of turning. 
"For all that has been, thanks 
For all that shall be, yes." 



Page 5 

December 1987 

Safe haven for troubled youth 


Freddie was a severely disturbed 
little boy. one of those "Willie M" 
<?ases. who spent two years in Cherry 
Hospital in Goldsboro. He was then 
tentatively admitted to a group home 
in thy same city. 

In that atmosphere he finished high 
school, left the home for the Job 
Corps, and today has a good job in 
Atlanta. His emotional problems are 
under control, and he periodically 
calls his "family" at the home. 

Nick is 14 and came from the 
custody of the Department of Social 
Services to that same group home, 
suffering frequent depression and a 
feeling of rejection. He needed to 
learn independence and to gain a 
boost in his self-image. After a year in 
his new environment he has friends, 
can talk about his problems, and the 
depressions are infrequent and brief. 
He's looking confidently toward high 
school graduation and being on his 

The names have been changed, 
but the above scenarios are real suc- 
cess cases at the Goldsboro Group 
Home, an agency designed to help 
emotionally troubled young people. 

The Goldsboro facility, opened in 
1%6, is part of the original Thomp- 
son Children's Home in Charlotte 
that celebrated its 100th anniversary 
last year. The two homes are funded 
by all three Episcopal dioceses of 
North Carolina. In 1986 our diocese 
budgeted $5,500 for them. 

"Home" is the right word for the 
Goldsboro agency. It's on a pretty, 
tree-lined street just behind an 
elementary school, an attractive red 
brick house that appears to be 
another spacious, inviting residence 
on the block. 

Inside, the impression is confirm- 
ed. No sterile institution, this, no for- 
bidding, prison-like environment. A 
light, airy living room has the usual 
"for' company" look of most homes, 
while the big. sparkling kitchen, 
centered with a snack bar. is spotless, 
but homey. There's a handsomely 
furnished dining room, too, and a big 
laundry room for frequent use by the 
eight teenage boys who presently live 

The bedrooms these boys occupy 
reflect their personalities, as well as 
the obsessions of most teenagers. 
1 Posters of rock musicians brighten 
their bulletin boards alongside 

photographs of school friends. 
Athletic gear is conspicuous. 

One room is neat and austere, with 
a minimum of decoration, while 
another is lavish with green plants, 
pictures carefully arranged in sym- 
metry. "This is our decorator," says 
Mary Nell Hanson fondly. She is 
coordinator of the home and looks 
like a stereotypical "mom," her sweet 
smile set off by cropped gray hair, 
and just a suggestion of plumpness in 
her tall frame. One can imagine 
younger children sprawled on her lap 
exchanging hugs. 

But this "mom" is a skilled 
counselor for adolescents in trouble, 
having earned her Master's degree in 
social work for the University of 

While she is in the home daily, and 
provides counseling Mary Nell Han- 
son is not a resident caretaker. 
"We're budgeted for four fulltime staff 
people," she said, "and right now we 
have three, with two rotating shifts." 

Thompson's will accommodate 
eight boys, ages eight to eighteen, but 
there are only five in residence now. 
The duration of their stay ranges from 
six months to several years. 

"Many are referred to us by the 
Department of Social Services, but 
also pastors and church people send 
them" she explained. "Even their 
parents. Families pay for part of the 
care, depending on their ability." 

Her job is "intake," diagnosing 
each case and determining whether a 
particular youth can be admitted to 
the home. 

"One consideration is the 
likelihood of the home meeting their 
needs." she said. "We have a 
diagnostic study done on them by a 
child psychiatrist, and if we think we 
can help them, we draw up a plan of 
care. Maybe it will be special tutoring 
or a vocational project or seeing a 

Mrs. Hanson said the children's 
needs vary from learning deficiencies 
to fragmented relationships, and a 
common ingredient in all is poor self- 
image. "Our goal is to help them 
have some success," she said. 

Another consideration is whether 
youngsters already in the home have 
similar difficulties. "If there are too 
many in the group with the same pro- 
blems, they could reinforce each 
other's weaknesses," she noted. "But 
peer pressure also helps solve some 
problems when nothing else will. The 

Nell Hanson is the skilled counselor and occasional 


« _, 99 


first person kids are apt to trust is a 

Once admitted the youngsters live 
together as much like a family as 
possible, eating together at the long 
dining table and taking turns at week- 
ly house chores. "Except that the 
group doesn't make the same emo- 
tional demands as a family," Mrs. 
Hanson pointed out. 

The aim of the staff is to provide 
them with independent living skills, 
attack their specific problems, and 
work with their parents to reunite the 

The boys receive regular counsel- 
ing, but they also get help with 
homework, visit friends in the 
neighborhood and receive visits, and 
go to movies and bowling alleys like 
any other teenagers. A staff member 
took the group to Disney World last 
year, Mrs. Hanson said. 

"They see this as a safe haven, but 
as they gain independence, they 
want to get on with their lives and 
move away from it," she said. 

Every other week they visit a fami- 
ly, their own or a "visiting" family to 
test their social and independence 
skills. "We're always needing 
volunteers visiting families for 
holidays and weekends," Mrs. Han- 
son noted. 

While Thompson's has sheltered 
some very difficult young people ("1 
have one going to court next week for 
stealing," Mrs. Hanson said), they 
have never presented a difficulty in 
the neighborhood. 

In several communities agencies of 
this kind have faced hostile 
homeowners who refused to admit 

them as neighbors. Mrs. Hanson said 
the Methodist church once attempted 
unsuccessfully to locate a children's 
home in another Goldsboro 
neighborhood, and the resulting 
publicity shed its glare on Thomp- 

Mrs. Hanson described the reac- 
tion. "Our neighbors came by and 
called us during that time to say, 
'Your children are no more a problem 
than anyone else, maybe less, 
because there's always somebody on 
top of things here.' It was very gratify- 

The Episcopal Church has been 
generous. Besides the Thanksgiving 
offering that traditionally goes to the 
two homes, some parishes put 
Thompson's in their budgets and 
others provide food, furniture or 

From a beginning focused on or- 
phans, Thompson Children's 
Homes have broadened their scope. 
They have survived two World War 
Wars, economic depressions, Korea 
and Vietnam, and are now struggling 
through the drug era, with a good 
record of rehabilitation and treat- 

A new program is under develop- 
ment for weekend respite care for in- 
tellectually handicapped children and 
youth, with a $4,000 grant from our 
diocese. This is located in Charlotte. 

As the former director, John 
Powell, told the 1987 convention, 
"We do more than provide treat- 
ment. We seek to help each child 
understand that he or she is a child of 
a loving God." 


Page 6 

December 1987 

Are our black churches 
growing in leadership? 


The role of blacks in the Episcopal 
Church of North Carolina became an 
issue early in this century, when the 
Rev. William George Avant was ap- 
pointed in 1907 as "archdeacon for 
colored work" in East Carolina and 
the Council favored a General Con- 
vention proposal for colored jurisdic- 
tions. However, despite the support 
of Bishop Robert Strange for black 
bishops for these episcopates, the 
Council opposed this. 

A decade later a new Bishop, 
Thomas Campbell Darst, while taking 
the opposite position from his 
predecessor, nevertheless accepted 
in 1919 the Rev. Henry Beard Delany 
as Suffragan Negro Bishop for North 
Carolina. Black convocations, 
meeting separately from those of 
white parishioners, became the rule. 
A step up from slavery, this arrange- 
ment was still part of the traditional 
segregation pattern in all churches. 

Originally, slaves worshipped in 
the slave galleries of all denomina- 
tions, and after Emancipation and the 
end to the Civil War, an ac- 
commodation for black worship was 

Dr. John Horton, black dentist in 
Edenton, and active in St. John's 
Episcopal Church, recalled its begin- 
nings as typical. 

"We evolved from having attended 
white churches on Sunday after- 
noon," he explained. "Blacks had to 
work in the mornings, and even after 
we had our own church, services 
were held in mid-afternoon. But in 
1881 white people of Edenton helped 
build a separate church for us." 

The separateness of diocesan con- 
vocations distressed Bishop Thomas 
Wright when he took office in 1945. 
He took a step forward in 1953 when 
he dissolved the black convocation, 
bringing black and white 
Episcopalians closer together on the 
diocesan level. 

"At general convention, they were 
not even eating lunch together," he 
recalled. "The blacks ate in a separate 
building, and I usually ate with them. 
I attended every meeting of their con- 
vocation, too." 

Caronell Chestnut of Wilmington, 
an active Episcopalian who is on the 
Board of Managers for Trinity Center 
and has served on many commis- 
sions and committees through the 

years, recalls the feeling of isolation in 
the separate convocation. 

"One didn't even know what the 
other was doing," she said. 

She noted another move forward 
in de-segregation that took place 

under Bishop Hunley Elebash, when 
the Coalition of Black Episcopalians 
was organized in 1980, "to give blacks 
the opportunity to become further in- 
volved in the diocese." 

Although she acknowledged there 
has been criticism of this as a step 
backward into segregation, she said, 
"It really has helped." We find and 
encourage people who will get in- 
volved and be named to commis- 
sions, and we are also educated 
about what's happening on the 
diocesan level." 

Still another nudge toward 
"togetherness" came when Trinity 
Center was planned. Under the 
guidance of Bishop Sidney Sanders, 
the decision was made to close all ex- 
isting camps, including Oceanside, 
built for blacks in 1956, and Camp 
Leach, an all-white camp. "This was 
a beautiful move to an integrated 
camping situation," Chestnut said. 
"We started fresh, with nobody able 
to say, 'You're coming on my turf .' " 

The black role in the Diocese of 
East Carolina has evolved then, 
however slowly, from its separate 
deliberations and feeble voice to 
more active participation. There are 
two full black parishes, St. Joseph's in 
Fayetteville and St. Mark's in Wilm- 
ington, and seven in mission status: 
St. Paul's, Washington; St. John's, 
Edenton; St. Cyprian's, New Bern; 
St. Augustine's, Kinston; St. An- 
drew's, Goldsboro; St. Mary's, 
Belhaven; and St. Anne's, Roper. 
These nine black parishes presently 
serve 691 baptised members. 

Father Joseph Banks, the 75-year- 
old black priest who serves part-time 
at St. Andrew's in Goldsboro, came 
into the diocese 40 years ago and can 
see important changes. "When I 
came, there were no blacks on com- 
missions," he said. "I was the first 
black elected to the Standing Com- 
mittee of the diocese. Now there are 
blacks in more influential positions 
than ever before. 

He noted, however, the dwindling 
numbers of priests and parishioners. 
"Black parishes have always been 
small," he said, "People moving to 
town want to join the largest church 

in town, so they go to other 
denominations. Also, young people 
brought up in the church go away to 
college and don't come back." 

Most black Episcopalians speak of 
the scarcity of priests. Mercedes 
Newsome, parishioner at St. Mark's. 
Wilmington, said this deficiency crip- 
ples the role of the black parish in 
diocesan affairs. "Since integration, 
blacks aren't going into the ministry 
so much, because they can now 
choose more lucrative fields." 

There are only four black priests 
presently in the diocese: including 
Banks, the Rev. Ivan Sears at St. 
Joseph's, the Rev. John Richards, 
St. Mark's, and the Rev. Marlon 
Poitier, serving both St. Cyprian's 
and St. Augustine's. 

Poitier, (first cousin to movie actor 
Sidney Poitier), believes image has 
something to do with the decline of 
black membership across the diocese. 
"Episcopalians and Roman Catholics 
are put on a higher shelf," he said, 
"and that discourages many blacks 
from joining them." 

Horton agreed. "Our image is that 
we're sophisticated and rich and well 
educated," he said, "and that turns 
blacks away." 

Those who come into the fold en- 
joy more responsibility and influence 
now than 40 years ago, but many 
believe the role of blacks is still too 
restricted. Their numbers are still few 
on diocesan commissions. 

"Most black people work and they 
can't go to diocesan committee 
meetings, because they're held in the 
daytime," Newsome said. "So what 
they get is either retired people or 
those who aren't very vocal." 

She remembered her first appoint- 
ment, to the Commission on 
Ministry. "I was teaching, but I ar- 
ranged to go to the meetings," she 
remembered, "and at the first one, 
the other members were shocked as 
the devil when I appeared. They 
didn't anticipate my coming. But I 
didn't miss a meeting." 

At her first convention, participants 
were asked to write evaluations of it 
and Newsome responded honestly. 
"I wondered why there was so little 
participation by blacks in the conven- 
tion," she said, "and I said I knew the 
church is run on business principles 
and money talks, but there must be 
one black person worthy of doing 

something besides taking up collec 

Newsome is encouraged by 
diocesan leadership now. "Bishop 
Sanders is trying his best to bring the 
black communion into focus, and this 
is new," she said. 

Sears, new priest at St Joseph's, 
speaks as plainly as Newsome about 
the problem. "The problem in the 
diocese for blacks is that there are no 
role models.'' he said. "This is an 
undercurrent and folks don't talk 
about it, but when we go to diocesan 
functions, we feel like visitors, not a 
part of it." 

One of his most active 
parishioners. Beulah Quick, added 
her own concern. "People split off 
from a church and start a new one. 
and that happened at St. John's in 
Fayetteville. Why couldn't some of 
those people go to St. Joseph's in- 
stead of starting a new church?" 

Newsome had an answer to that 
question. "White churches patronize 
black visitors and don't really want 
you to join them." she said, "because 
they don't want to mix socially. 
Church is a social institution. On the 
other hand, blacks feel if churches 
were de-segregated, they wouldn't 
have a place, no power or leadership 

While some are frustrated over the 
present role of blacks in the Diocese 
of East Carolina, many. like the Rev 
John Richards of St. Mark's, take 
heart over the progress and feel 
hopeful. His church is the oldest black 
Episcopal church in the state, 
celebrating its 114th anniversary next 
year. It also is the largest, with 245 

"We have an active congregation, 
with a very active group of young 
people," he said, "and there are two 
choirs and large Brotherhood and 
Episcopal Church Women groups. 

He and his parishioners were 
pleased with the new liturgy and 
hymnal. he said. "Earlier the 
Episcopal Church didn't have a free, 
emotional liturgy that appeals to 
blacks, but the new liturgy has 
loosened up the services and people 
participate more in it. It's great!'" he 

"I think our people feel a part of the 
diocese, too, and attend all its ac- 
tivities." he added. "Churches are 
moving in this diocese, with a sup- 
portive Bishop. It has a good future." 


Page 7 

December 1987 

LARC conference reviewe 

Why are we giving more space to LARC? There are thousands in our diocese who did not attend the conference; 
very few. indeed, were present. The reason is two-fold: Two of our parishes. Grace Church. Whiteville, and St. 
Paul's Clinton, have incorporated Lutheran congregations within their parishes, and our diocese is focusing this year 
on ecumenical relations. This theme will be one of the large concerns at Lambeth '88. 


Unity. Separation. Real Presence. 
Dialogue. Powir. Authority. 

For those who attended the 
Lutheran. Anglican, Roman Catholic 
(LARC) Conference at Trinity 
Center, these words have taken on 
new meaning, both in depth and in 
frustration. For this reporter, the Oc- 
tober conference was the second time 
around of observing Episcopalians, 
Lutherans and Roman Catholics 
(mostly clergy) trying to make sense 
of their separation. 

The subject this year was sublime - 
the Holy Eucharist - but enormously 
frustrating, because they never did 
celebrate together, and the limited 
prayer services were unusually un- 

The four bishops present -Robert 
Estill of the Diocese of North 
Carolina, Episcopal. B. Sidney 
Sanders of the Diocese of East 
Carolina, Episcopal, F. Joseph 
Gossman of the Diocese of Raleigh, 
Roman Catholic, and Michael 
McDaniel of the Lutheran Church of 
North Carolina - were all eloquent, 
persuasive, and as John Westerhoff 
called them, accomplished "come- 
dians". The featured lecturer, John 
Westerhoff, was his usual erudite and 
eminently lucid self. It was apparent 
that those present enjoyed the lec- 
tures and many delighted in each 
other's company. But one sensed a 
bit more tension than last year, 
maybe because this subject made 
some participants truly uncomfor- 
table. After all, if Jesus were truly 
present, one wondered, would we 
avoid celebrating and partaking of his 
body and blood together? Yet, all 
claimed this Real Presence. 

The lecturer, John Westerhoff 
ackowledged this getting together as 
one of six occasions where the three 
denominations could share Holy 
Eucharist. But they did not. 

"Westerhoff provided us with a real 
opportunity for dialogue," Cathy 
Cowling of Kinston, said, "and we 
blew it. 

Cherry Livingston, our resident 
spiritual director, said, "I thought it 
was pretty solid. Our reaity is unity; 
the separation is the illusion." 

And Chip Marble, assistant to the 
bishop, found it "marvellous to come 

together, to share and explore with 
each other and with our bishops." 

Emeline Clarkson, also, felt 
"enlightened as to our vast 
similarities. We are coming from two 
different ends toward the middle." 

What remains in the mind of this 
reporter to be savored again and 
again are words by the four bishops. 

Bishop McDaniel, (no surprise 
this), quoted the great Martin Luther 
and made this Episcopalian aware of 
how much other traditions neglect 
this superb theologian, in addition to 
misunderstanding him. 

On the Presence of Christ: "We 
find him where he has told us to seek 
him - in this particular loaf and cup." 

"The (bread and wine) is an earthly 
element used by Divine command to 
convey a heavenly promise." 

"The Lord's supper is not in- 
corporeal but received through the 

Radical receptivity, Bishop 
McDaniel told us, is Luther's posture 
on the sacrament. And Luther's 
thunderbolt is this: "The true body 
and blood is received by the godly 
and the wicked. The Holy Eucharist 
is not only for the saints. It is not a 
spiritual food; it does not depend on 
the subjectivity of faith. Christ is there 
for us prior to believing. And that on 
the central event of creation, the in- 
carnation, he said: "God without 
flesh is good for nothing." 

Bishop Gossman said that the 
Roman Catholics were "encouraged 
that so many of you are rediscovering 
the Holy Eucharist." "The Roman 
Catholic is a sacramental church," he 
emphasized. "At the heart and center 
of the community of faith and Roman 
Catholic identity, the Holy Eucharist 
is the sacrament par excellence. The 
Church makes Eucharist and the 
Eucharist makes the Church. The 
Church lives by the Holy Eucharist 
and by the fullness of the sacrament." 

He acknowledged the weakness in 
this eucharistically centered tradition: 

• How to connect liturgy with life, in- 
dividually and corporately 

• to celebrate sacrament so that peo- 
ple understand what eucharist 
means, even though one needs a 
Ph.D. to understand it 

• How to deal with the lack of person- 
nel in the Roman Catholic Church 
(the shortage of priests will continue) 

• Roman Catholics tend to multiply 
eucharist. "Catholics don't know 
what else to do." 

• Their strength is the centering on 
eucharist; but the weakness is that it is 
too eucharistically centered. "That's 
all we ever do." 

By contrast, Bishop McDaniel said 
that his church is discovering the ex- 
citement of Holy Eucharist as they 
have been discovering "how poverty- 
stricken we have been." But he is 
troubled by a phrase in the statement 
of purpose in the new Lutheran 
Church (the combined denomina- 
tions) . In fact he finds it "terrifying." 

"The Word of God created Chris- 
tian fellowship for service in the 
world." He acknowledged himself 
troubled by this "heresy." "When you 
shrink it to the level of a social agen- 
cy, it is heresy." "The Holy Eucharist 
is not for the sake of the needs of the 
world," he continued. "The world 
doesn't know what needs it has." Our 
mission is to proclaim victory in Jesus 
Christ, he emphasized. Action must 
come as a result of a changed life. We 
are not called to be religious 

Bishops Estill and Sanders took 
issue with this. Bishop Estill found 
that although the Holy Eucharist is 
the strength of the church, the 
weakness is the understanding of it: 
"we still don't make connection bet- 
ween the Bread and the Wine and 
the needs of the world." The central 
action of the Eucharist is the sharing 
of food, which means the mutual 
dependence of people. 

He quoted Krister Stendahl: "Jesus 
said you don't live by bread alone, 
but he never said that to a hungry 
man. You never find Christ acting 
only as a practical counsellor: he 
usually did something." 

And Bishop Sanders used the im- 
agery, by now familiar to the family of 
the East Carolina diocese, the Vine 
and the Branches. "We are engrafted 
on the vine." The 79 Prayer Book 
with Rite II changed to corporate 
nature the Body of Christ and focus- 
ed on servant ministry - outside 
ourselves. What does Christ do with 

An observer focuses on the bii 
proach to Holy Eucharist — ai 
contrasts it to physical unreaso 

Westerhoff gives six occasions 
for shared Eucharist: 

1. when mixed marriages are 
blessed in church; otherwise, 
priests should not marry them 

2. when giving hospitality to the 
stranger, as a witness to the 
stranger in our midst 

3. with pastoral concern for 
those who have nowhere else to 


4. on special visits of whole con- 
gregations to pray for unity 

5. among those who covenant for 

6. and when representative 
church groups meet in pre- 
conciliar fashion 

our offering? He says "thank you" 
and fills you with Christ and gives you 
back to you, changed and transform- 

The Holy Eucharist is about the 
Real Presence of Jesus. All bishops 
agreed on this. And they all agreed 
that only the Lord Jesus can bring us 
together in unity. 

But questions remained. In order 
to deal with the questions, I asked lay 
persons to respond. Last month you 
read Robert Price's "Half a loaf: the 
study day on the Eucharist." Price 
teaches theology at Mount Olive Col- 
lege and works with adult Christian 
education at St. Stephen's in 

In this issue, you will read a dif- 
ferent approach by another 
theologically educated layman. Jim 
Beebe teaches a variety of religion 
courses for North Carolina Wesleyan 
College in Goldsboro. He graduated 
from Southeastern Seminary in 1982 
with a Master's of Divinity degree. He 
is currently flying for the Michigan Air 
National Guard. His wife, Deborah, is 
a Social Work Supervisor at O'Berry 
Center, a North Carolina State in- 
stitution for the mentally disabled in 
Goldsboro. Deborah's work with the 
mentally disabled has added a 
richness to Jim's theological perspec- 
tive, as you will see when you read 
his article. Jim is a parishioner at St. 


Page 8 

December 1987 

and premise questioned 

ds and their reasoned ap- 
i participant on reason and 


Mary is 47 years old. She came to 
this place 31 years ago when it 
became evident to her parents that 
she would never attain an intellectural 
level beyond that of a six-month-old 
infant. Mary is marginally ambulan- 
tory, so her primary means of 
transportation according to "the plan " 
remains the wheelchair. She is blind 
and nonverbal, but can respond to 
touch, voice inflection, and music. 
Although Mary's evaluations op- 
timistically aim toward "the least 
restrictive environment" and toward 
"independent activity, " Mary's 
caseworker and parents know 
otherwise — she will remain at her 
current level of experiencing the 
world until she dies institutionalized, 
invalid, and unknowing. 

We Christians are a strange lot, for 
we speak of Another Reality, a "Vi- 
sion" which is, but which is yet to 
come. We speak of God reconciling 
the world to Him/Herself in Christ. 
We speak of the Oneness of God and 
the Oneness of anthropos. We insist 
upon the decisive act of Christ in the 
world and acknowledge that we can- 
not bring about the Kingdom, but can 
only abide in the difference God has 
already made. But do we really 
believe all this? Empirically, one is 
hard-pressed to point out how we 
practice what we think. 

We glorify God for uniting 
humankind in Christ, yet we deny the 
Reality of this by daring to attempt to 
divide the Body of Christ into 
denominations. Moreover, we dare 
to justify these promethean actions 
through theologizing. If the "now, but 
not yet" theology is to have validity, 
then the illusory element in 
denominationalism is its presence. 
Denominationalism itself is a perver- 
sion and stands under the judgment 
of God. We strike at windmills by 
acknowledging that any Real schism 
exists at all within Christendom. 

If Christ has, indeed 
given us the Gift 
of Holy Eucharist, 
why must we perfectly 
reason it out 
in order to receive 
its efficacy? 

Mary has not contemplated the 
meaning of Real Presence or 
transsubstantiation (stressing, of 
course, the notion of change, and the 
fact that the change is not confined to 
the elements themselves, and that 
Christ is really, really present in a 
very, very special way). No, Mary is 
"shorelining" her room to get to what 
she suspects is a half-eaten candy bar 
clandestinely hidden under her 

Simply put, Christendom has plac- 
ed too much stock in the capacity for 
human "reason" and "understan- 
ding." If there is one area which can 
be directly addressed by 
Episcopalians, it is this. By historically 
rooting correct worship in the trium- 
virate of reason, tradition, and Bible, 
Episcopalians have implicitly 
understood the tyranny of the single 
emphasis. There is a purpose for hav- 
ing checks upon undue enthusiasm 
for any one of these strands, in- 
cluding reason. 

At the same time, however, we 
have placed a great deal of im- 
portance upon the necessity for 
shared opinions on the Eucharist. If 
Christ has, indeed (as all parties to 
the LARC Conference have insisted), 
given us the Gift of Holy Eurcharist, 
why must we perfectly reason it out in 
order to receive its efficacy? 

One speaker suggested that the 
Holy Eucharist was so central to his 
tradition's worship, that to have one 
participate is to make a profession of 
faith (i.e., why not just "become" 
Roman Catholic, or Lutheran, or 
Episcopalian?) . We have agreed with 
Dr. John Westerhoff that the holding 
of cross-purpose truths "in tension" is 
a good idea. Implicit in this argue- 
ment is the insight that human capaci- 
ty to grasp Infinite Truth is impossible, 
that we are only able to see, "but 
darkly," partialities. The question 
then remains — why do we unders- 
tand our specific polities as somehow 
having "more" of the truth than the 

Mary greedily eats her newly-found 
treasure, gleefully announcing her 
pleasure— "EEAAHH! EEAAHH!"— 
and "shorelines" back to her bed to 
take a nap. 

— We strange Christians "reason" 
the Gospel to be "God for the op- 
pressed," as the searing judgement 
upon the oppressors in order for the 
"inhuman" to become "truly 
human." We understand the 
Kingdom of god as wrought by the 

works of radical social reformers. . .So 
we quote Gustavo Gutierrez. 

— We strange Christians "reason" 
the Gospel to be "Deity garbed in 
femininity," as the searing judgment 
upon the patriarchal society after 
which males and females become 
"truly co-regents" of creation. God 
must become androgynous... So we 
quote Mary Daly. 

— We strange Christians "reason" 
the Gospel to be "community in a 
post-modern world, arising from the 
bottom and the periphery." We 
understand the Kingdom of God as a 
grassroots movement, as Woodstock, 
in which the modern Church goes the 
way of the dinosaur. . .So we quote 
Harvey Cox. 

— We strange Christians "reason" 
the Gospel to be entirely contained in 
John 3:3, as a searing judgment upon 
those who are audacious enough to 
proclaim it without experiencing it. 
The Church becomes "the born-again 
remnant". . .So we quote Francis 

— We strange Christians "reason" 
the Gospel to be the redemption of 
cultural institutions, that in redeeming 
them, we ourselves might usher in 
the Kingdom of God... So we quote 

Mary is asleep and misses what her 
assigned psychologist is saying about 
her behavior modification program — 
"What Mary needs most of all to do is 
to work on her interpersonal skills, 
such as simple greeting, recognition 
of her name, not taking off her 
clothes in an uncomfortable social 
situation." Mary herself is perhaps 
dreaming about having her diaper 
changed — she really likes the 
soothing babble of the staff member 
assigned to her for this occasion and 
she really likes the warm hand and it 
reminds her of something. . . 

Is this, then, anti-intellectualism, or 
an attempt to denigrate the good Gift 
of reason? Does the fact that reason is 
employed to refute reason contradic- 
tory? What is at issue here is not the 
validity of logical thinking processes, 
especially as they co-mingle with 
creativity; rather (the exorbitant 
claims of reason) are at issue here. 
Might we not agree with the notion 
that the proper place of reason is 
NOT in vain attempts to divide the 
Body of Christ? Perhaps the proper 
place of reason is, paradoxically, to 
provide a check upon the claim to 
ultimacy of reason itself. 

But is the issue of shared Eucharist 

really a matter of intellectual agree- 
Why did the conference 
allocate virtually 
all of its time 
to "dialoguing" 
on that which is 
already agreed 
instead of addressing 
the basic issues of 
politics, power 

and authority? 

ment or liturgical similarity or "right 
reason" at all? I suggest that it is not. 
If, as Dr. Westerhoff pointed out, the 
issue is not one of theology, but 
rather of politics, power, and authori- 
ty, we must not insist upon uniformity 
of thought. Besides, the joint 
Lutheran - Anglican - Roman 
Catholic statement upon the theology 
of the Eucharist was made in 1971; 
what has happened amongst our 
august bodies since? Why did the 
conference allocate virtually all of its 
time to "dialoguing" on that which is 
already agreed instead of addressing 
the basic issues of politics, power and 

The good news of this encounter is 
the fact that the widely-divergent 
traditions were well-represented by 
individuals, who, in a parenthetical 
sort of way, "forgot" their reasonable 
divisions to concentrate on being per- 
sons of good will toward each other. 
Ironically, this sort of "pretending that 
the divisions did not exist" WAS the 

The bad news of this encounter is 
the fact that the phantoms of 
"reason" and "acceptable theology" 
were made scapegoats for the real 
issue of hubris. Shared communion 
is, after all, not merely a matter of 
correctable ignorance, but a matter of 
human willingness to conform to the 
Truth which Christ has already made 
manifest among us. It is not until we 
(kenotically) empty ourselves of our 
truths that we shall see this. 

We say, "Mary cannot understand, 
poor girl. We must claim God's pro- 
mises of grace in Christ for her and 
allow her all of the benefits of cultic 
practice (including the Eucharist) 
because of her "special condition." 
Mary's "special condition" is not 
"special" at all. In fact, we are — all of 
us — Mary. We are not "normal" or 
"intelligent" or "functionally superior" 
to Mary. In Divine perspective, we 
are all developmentally disabled, we 
are all retarded. 


Page 9 

December 1987 


"Latin Americans like the Anglican Church" 


CC: What is the current state of the 
Episcopal Church in Guatemala? 

Bishop A: We have 12 missions, 
three schools, and two nutritional 
centers in Guatemala at the present 

CC: Do you feel any competition 
with the strong evangelical move- 
ment that is occurring now? 

Bishop A: No, this is a new 
phenomenon; our major problem has 
been with the Catholic community. 
Most are very conservative and ex- 
tremely hard to penetrate. We feel 
that we're doing all right with what we 
have; our presence here isn't solely 
for competitive purposes. The one 
thing that we've discovered is that 
you can't believe that the Roman 
Catholic church has evangelized all 
the Christians in this country. The 
Roman Catholic Church for a long 
time maintained the attitude that the 
Spaniards had converted all the peo- 
ple, but it's not like that. There are a 
lot of people who are indifferent, who 
don't have any interest in the Roman 
Catholic Church per se, and they are 
for all practical purposes, abandoned. 
It is this type of person that responds 
to our type of work. They haven't 
had the opportunity to experience 
anything else; anything distinct. 
When they get to know us the 
Episcopal Church and see how we 
are, our liturgy, see our way of being 
as a church, our way of thinking, our 
way of looking at life, our concept of 
man, our concept of culture, our con- 
cept of the church, they like it. It's 
very interesting, you can't think that 
the (Anglican) church, with an Anglo- 
Saxon origin, could have a good 
following with Latin Americans. It's 
just opposite, the Latin Americans 
like the Anglican church. They see in 
the Episcopal Church what they'd like 
to see in the Roman Catholic, what 
they dreamed, and asked and cried 
for, for so long. 

CC. You mean the people who 
aren't with the Roman Catholics or 

Bishop A: There are a lot of people 
without a church here, that is a fact. 
The same with the evangelicals, there 
are a lot of evangelicals who are 
frustrated and disappointed with the 
evangelical church and they will 
never return to the Roman Catholic 
church. They left the Roman Catholic 
church because they had a problem 
with it and refuse to return. These 
people find their home in the 
Episcopal church. From these two 
groups of people, we are able to at- 

Bishop Armando of Guatemala speaks out 

The following interview was conducted by Wilton Kennedy, formerly 
from St. Stephen's Episcopal Church in Goldsboro, with the Bishop of 
Guatemala, the Rt. Rev. Armando Guerro Usorio, in the summer of 
1987. Wilton was the author of the story of a mountain Episcopal Church 
in Guatemala, featured in the October Cross Current. Bishop Armando 
is the first native Episcopal Bishop of Guatemala, and the third Episcopal 
Bishop of the country. The questioner is identified as CC. for Cross 
Current, (even though the questions are Wilton's) and Bishop Armando 
as Bishop A. 

tract quite a few. 

CC: The evangelicals have a goal 
of converting one half of the popula- 
tion by 1990 - any comments? 

Bishop A: Everybody has their 
own distinct goals. We believe that it's 
a presumption to believe that all the 
people of this country (who belong to 
a Christian church) aren't converted. 
The first thing that we Episcopalians 
learned here is that anyone who has 
been baptized is a Christian, whatever 
denomination. We feel that this is one 
of the erroneous doctrines of the 
Evangelical movement — to think 
that Guatemala is a country full of 
pagans and that they bring the "true 
faith." We as a church respect the 
distinct creeds, the Evangelical as well 
as the Catholic. We do our own work 
because we recognize the great 
pastoral need here. The Roman 
Catholic Church is too small for such 
a large population. There are many 
abandoned Catholics here. But to say 
that they aren't converted is 
something else. There are cases of 
people that don't believe anything 
and that presents hope for legitimate 
converts. What the evangelicals to do 
is to convert folks and make them 
members of their church, to make 
them evangelical; for us this concept 
doesn't function. We believe that we 
live within a Christian Community; 
and this community is comprised of 
various distinct denominations, of 
which the Episcopal Church happens 
to be one. We are not the one and 
only church and we are not better 
than any other. We are distinct. On 
the other hand, these people that 
make the claim (you mentioned) 
should be asked, "OK, you gained 50 
members, but of these 50 how many 
did you lose?" Their way of operating 
is to go to the people and say "You 
live in sin and are not saved!" Of 15, 
perhaps 5 stay with them, the other 
10 stay without a church. With ab- 
solutely no interest in any faith or 
religion, "they're left to hell." If they 
can convert them, good work, but if 
they didn't, the people are probably 
"lost forever." This is the mentality of 
the evangelical. 

CC: Does the Episcopal Church 
maintain schools here? 

Bishop A: We have only three. 

CC. Are there any Americans 
working there or do you get any U.S. 

Bishop A: No, we don't have any 
support, although that would be a 
great help to us. 

CC: If someone wanted to help 
you out, what's the one thing that 
you could really use? I know that St. 
Stephen's church of Richmond, Va. 
recently donated a sum of money to 
the Episcopal church here for a nutri- 
tion center. Is this the most efficient 
way to help you out or is there 
another way, some one thing that 
you could really use? 

Bishop A: I know that churches in 
the states aren't accustomed to giving 
specific items and I understand that. 
One serious problem that we have 
here is that our ministers in the rural 
areas don't have any transportation. 
They take buses to reach their con- 
gregations and meet people, and the 
problem is that there are a lot of 
places where the buses don't reach, 
and where our ministers need to go. 
If someone wanted to help us, it 
would be a great help if our ministers 
had at least one pick-up to help them 
in their missions. That would enable 
them to visit the people they need to. 
This might not sound so good to 
others, to help us buy a vehicle, but 
for us it is a very real problem. The 
ministers could visit more often the 
established congregations and search 
for new ones. The diocese doesn't 
have any vehicles. Right now, we are 
working on a project to establish a 
program to help the orphans of 
violence in the San Marcos province. 
There are a lot of orphans here, of 
society, and from the violence. The 
father there is very interested in star- 
ing a program there - to have a place 
to house at least 15 to 20 kids and, 
maybe, a school. 

Here in the city, we run a nutri- 
tional center that the Richmond 
church has really helped us with. All 
is fine with that. We don't have any 

In the highlands, where there has 
been very much violence in 1981 - 
1983, for example, we've had the 
funds to build the church there since 

Bishop Armando, first native 
born bishop of Guatemala 

1979 but haven't been able to because 
of the violence. If we built it, it pro- 
bably would have been destroyed. 
The donation came from the Central 
Gulf Coast, Florida. We have more 
plans to continue to build in the area 
another church and civic center 
specifically with the recent donation 
from St. Stephen's. In any case, 
these areas were seriously destroyed 
by the violence that took place here. 
After things had calmed down a bit, 
we solicited more funds to try and 
reestablish the communities. We 
were able to give these people wood, 
laminated tin and nails so that they 
could rebuild their homes. So, with 
this, they were able to reestablish 
their communities that had been 
burned to the ground by either the 
guerrillas or military. But we had yet 
another problem. Now that they were 
there and with homes, they had 
nothing to eat, for all of their crops 
had been pillaged or burned; they are 
dependent upon each year's crop. 
We practically had to subsidize them 
for six months until their crop cycle 
could once again reestablish itself. 
We took them corn and beans and 
fertilizer. Now we have a program to 
help the indigenous borrow money 
for fertilizer and other farm im- 
plements. We think that this is the 
best way to help them, by helping 
them to help themselves. 

(Continued on page 11) 


Page 10 

December 1987 

(Continued from page 10) 

CC: Given the fact that there are so 
many cultural differences in 
Guatemala, do the pastors use dif- 
ferent approaches depending on the 

Bishop A: Yes, there are different 
systems. All the preachers can't work 
the same way - the people of the 
western lands are more religious, but 
more closed and it is very difficult to 
penetrate them. On the other hand, 
the people from the east are much 
more open, but not as religious; 
somewhat apathetic. Here in the 
capital, we have a little of everything. 
Overall, we use a lot of different 

CC: One thing that the Catholic 
church did when it came to Latin 
America about 450 years ago, was to 
allow the Indians to retain certain 
"pagan" beliefs and customs. Where 
does the Episcopal church stand on 
this point? 

Bishop A: We believe that there 
are aspects of the Indian culture that 
are necessary to incorporate but there 
are other things that we must reject 
and fight. Not everything is good, but 
there is a lot that is good and enriches 
the church and the community. We 
have an ordained preacher who is 
Mayan — an Anglican Mayan and he 
is a great contributor to Anglicanism. 
You know that in order to be an 
Episcopalian, we say here, "a reader 
and a writer," you should know how 
to read and write. And this is hard 
and has caused us some problems. 
Because the majority of the in- 
digenous don't speak Spanish and 
can't read. We have hymns in 
Quiche, but they can't read, so it real- 
ly doesn't help that much. 

CC: / know in Honduras there are 
quite a few American volunteers who 
work at the schools. 

Bishop A: Here, so far, we haven't 
arrived at that point. 

CC: Could you elaborate more on 
why the Latins like the Anglican 

Bishop A: I think mainly because 
Anglicanism is an expression of life 
and this is what the people like. It is 
the way we live our faith. People can 
enter into our church without a lot of 
hoopla. We've learned quite a few 
things. For example we don't do our 
mission work by just talking about 
doctrines. One can't do mission work 
that way. Because Latin Americans 
are polemic, they like to discuss, and 
on top of that they defend their ideas 
even when they are wrong. 
Therefore, we opt for not discussing 
faith. Instead, our way of operating is 
getting them to share with us. We are 
more than a doctrine, we are a way of 

living as Christians. When we show 
our Christianity and live in Christiani- 
ty, they are drawn to us and unders- 
tand many things, and we don't have 
to discuss the Virgin Mary, the Saints, 
etc. This comes later when they start 
to think about why we haven't pro- 
fessed it. We don't enter a mission 
area fighting about doctrinal themes. 
They want to know what we're about, 
they see and they share. Experience 
has shown that you don't enter a mis- 
sion telling the people what they're 
doing wrong and that they are er- 
roneous in their beliefs. We don't 
adopt that type of strategy; that's how 
the Evangelicals operate, by going 
from house to house telling people 
that they are in the wrong. 

CC: Now if you will, I'd like to 
discuss with you in a more general 
way, the current status of the church 
in all of Central America. 

Bishop A: I'm all for stability, that's 
what I'd like to see; at first, we were 
all one diocese, then we were five 
seperate dioceses. Now that we are 
five established dioceses, we are 
looking and trying to become more 
united: to be what we'd like to call the 
Anglican Province of Central 
America. We're working on it, but the 
political crisis has greatly affected us. 
For example, the Nicaraguans and 
Salvadorans can't travel to all parts of 
Central America; it's hard for them - 
Guatemala is one of the most open 
countries here for the movement. But 
we all have so many cultural dif- 
ferences with Costa Rica, Panama, 
Nicaragua, and EI Salvador. In other 
words, on top of all the political dif- 
ferences, we have cultural differences 
as well. 

CC: So you have the double pro- 
blem of political and cultural 

Bishop A: We are all Latinos, even 
though there are many Indians here 
and many Blacks in other countries. 
We are in Latin America and we must 
all use Spanish, not English or any 
other language. There is a will and a 
determination to unite and work 
together as Latin Americans but, yes, 
the political problem has affected our 
efforts. For example, Honduras is not 
participating in this process of unifica- 
tion. They apparently are just not in- 
terested right now; hopefully, 
however, they will come around. 

CC: What about the tension in the 
area, the political crisis that Central 
America is experiencing right now? 

Bishop A: Well, for me as a 
Guatemalan, I share the opinion of 
the stance of active neutrality, which 
is the official policy of Guatemala. 
Right now, we don't have the force to 
take another stance. 

CC: A short while ago, the 
Catholic Bishops got together to 

make a united public statement con- 
cerning the problems that faced the 
region, Nicaragua, the contras etc... 
Have the bishops of the Episcopal 
Church formed a single voice as well? 

Bishop A: Some time ago, the 
Honduran bishop approached us, the 
Episcopal Church bishops, to form a 
public statement of our political opi- 
nion: to oppose aid to the contras 
and to voice our displeasure with 
developments with the Sandinistas, 
the government that is. 

Bishop A: Yes, but the problem is 
that we have to be realistic. In 
Nicaragua right now, the two largest 
forces in the world are fighting. What 
do they want? They are like two 
wrestlers in a match, each struggling 
for a position. We have to be realistic 
and find a solution, which means that 
for peace in the region, the Soviets, 
the Americans and the Cubans would 
have to leave Nicaragua and let 
Nicaraguans do what they want to 

The faithful receive communion in a tent church 

Photos by Wilton Kennedy 

CC: You mean that you can be 
against aid to the Contras and 
anti-Sandinistan ? 

Bishop A: I think so - I think that 
this would be our position. 

CC: Is this your position? 

Bishop A: My position is not this. 
I'm neither anti-Sandanista nor pro- 
Sandanista. I think that this is an affair 
of theirs. They can choose or reject 
whatever they want. 

CC: You mean you're not worried 
about Sandinista expansion in the 

Bishop A: No, not at all. I think 
there's a lot of fantasy and hysteria 
about that. On one hand, you fear in- 
vasion of the communists, and on the 
other hand, you fear an invasion of 
the U.S., and I don't know which 
would be better or worse. The fact is 
that the people of Nicaragua— and 
I'm not talking about the political 
parties— the people have been able to 
breathe a little, to remake their lives; 
they shouldn't have to be starving to 
death, defending themselves like they 
are now. 

The poor of the country are still 
bad off. They were bad off during the 
Somoza regime, and they're bad off 
now. I believe that what the people 
want is work, liberty, and tranquility. 
In reality, only the politicans looks to 
ideology - the people just want a bet- 
ter way of life - whether it's one 
system or the other it doesn't matter 
to them. The people want to be left in 

CC. Whether it's from the left, right 
or center? 

CC: So, you're not, then, in favor 
of aiding the contras? 

Bishop A: I must say that my views 
are congruent with the Bishop of 
Nicaragua when he says that to sup- 
port the contras is to support death. 
The contras bring death and misery to 

CC: You appear to be very confi- 
dent in the future for the Episcopal 
church in Guatemala. 

Bishop A: Of course, we haven't 
yet arrived at even 25 percent of the 
potential that we have here — we are 
just beginning. We were established 
with Bishop Frey, Bishop Carrol con- 
solidated that and my work is to take 
it from there, expand on their ac- 
complishments, and to take the 
church to places that it hasn't seen 
yet. We need far more clergy. We 
also need to be realistic — to have mis- 
sions, to carry out missions, costs a 
lot of money — and our resources are 
very limited. We have to hope that 
the Episcopal church will further 
develop. One day, I'd like to see 
Guatemala with not just one Diocese 
but three or four — this is our dream 
for the next 10 years. From this, we 
need more structure and more 
clergy — we need to decentralize the 
administration. We have a lot of 
capacity, a series of steps to go yet, 
but we have much reason to see the 
future with high hopes and optimism. 
Our church here is not static - each 
mission in each place is projecting to 
the future and not conforming to 
what we have, but to initiating more. 


Page 1 1 

December 1987 

Release and forgiveness 


The Word of God has a "double- 
movement" in the economics of crea- 
tion and recreation. The Word 
descends among us in the flesh of 
Jesus (John 1:14) and, having ac- 
complished his work, ascends again 
to the Father where he presents all life 
to the Godhead in the power of the 
Spirit (Ephesians 2:7). This double- 
movement of descent and ascent is 
the characteristic movement of the 
Word in the practice of contemplative 
prayer. At the heart of the practice of 
contemplative prayer is the descent of 
the Word into our hearts as we take a 
'simple-word' for repetition and the 

ascent of the Word as we allow this 
'simple-word' to lead us into 
speechless adoration of God. 

We take 'simple-word' such as Ab- 
ba, Yeshua or Jesus and proceed to 
repeat it in silence. Through the 
poverty of repetition, as opposed to 
wandering thought or vivid imagina- 
tion, we are gradually emptied of the 
many things that distract us from 
adoration. As we are emptied, so we 
are filled. The 'simple- word' leads us 
to the place where there can be no 
speech as we know it, to the throne of 
the Father where the three-fold "Ho- 
ly" of the angels fills our ears in 
glorious silence. 

Anglican Fellowship of Prayer 

vice, before we eat, we must clean 
up. Notice the confession. If we say 
the words of the confession with an 
openness to forgiveness of others, of 
ourselves and ask the Lord's 
forgiveness, we have cleaned an area 
of our lives and allowed the Lord's 
healing to begin. Then, as we receive 
the Eucharist, we receive His tran- 
quility into the depths of our spirit. 

A truly sincere confession is the first 
step in true release or 'cutting free' 
from ourselves, others, situations, the 
world. To pray earnestly and open up 
our guarded lives is intimidating to 
most, risky to others, and refused by 

How can the Lord change us, if we 
don't let Him? How can the Lord use 
us fully, if we don't invite Him? How 
can the Lord heal us fully, if we don't 
ask Him? 

I said earlier we could be like clay 
and He is the Potter. Clay gets very 
hard and brittle if not tended to; and 
any cracks that have been caused (by 
hurts or wounds) have a tendency to 
cake over with a crust, and form 
bumps or "warts" in the clay pot. 
When enough bumps form, the clay 
looks rough and diseased. In order 
for the disease and roughness to be 
made smooth again, water, cleaning, 
and maybe some brushing needs to 
take place. With the cleansing, the 
purpose is not just to scrape off the 
bumps (or our scars) and leave the 
cracks (or our wounds), but with 
water, to open up those cracks, mend 

those places with more clay (God's 
healing balm), making a solid piece, 
then finish by rubbing gently to a 
smooth form. You and I are like that 
clay in many ways. Words of anger, 
hurt, criticism, are stored in us and 
band aids are put on the wounds, but 
they still exist. Broken relationships, 
and mistrust are also big contributors 
to our "roughness." 

The Lord wants us to give all our 
areas of hurts to Him, with a desire to 
release ourselves from carrying the 
burdens around any longer. He is 
there with us, hurts for us, and is con- 
stantly reaching out to us. If He is our 
heavenly father, why don't we go to 
Him and give Him our thoughts and 
hurts, and unforgiveness, for Him to 
make whole and mend with the ind- 
welling of the Holy Spirit? 

Begin today. Release yourself from 
burdens in your life that tie you 
down. Release yourself from relation- 
ships that have wounded. Cut 
yourself free from the world, to be 
available to Jesus. Forgive yourself 
for the anger, hate, gossip, etc. You 
are worthy to do that. If you don't 
forgive yourself, you will block 
yourself from receiving God's 
forgiveness. Forgive others. Even if 
you don't feel like it. Say the words. 
The Lord honors each whisper, 
especially if it's earnestly given. 
Receive God's love and His Holy 
Spirit, and "let your light so shine that 
they may see your good works and 
glorify your father which is in 
heaven." (Matthew 5:16) 


I doubt that many of us remember 
being born. If you have given birth, or 
been in a delivery room, the most im- 
portant event is when the baby 
emerges. But there is another event 
that gets pushed aside as insignifi- 
cant. That is the cutting of the um- 
bilical cord. It is a major importance 
to the baby and the mother. No 
longer are they tangibly connected, 
but each is separated by the snip of 
the cord. 

Throughout our lives, there are 
other such profound incidences of 
"cutting free." Remember the first 
day of school, the first day of practice 
for a new sport, the first date, going 
off to college, and the marriage 
ceremony when the Priest asks, 
"Who gives this woman to be married 
to this man?" The response is usually 
"I do" or "We do." All of these ex- 
amples are finite examples of release. 

What about the intangible, the 
spiritual nature of our lives? Let's look 
at some spiritual examples of release. 
Baptism. Bringing forth a child to be 
made a member of another family: 
earthly on one level, and yet heaven- 

This article is second in the series 
"Rediscovering Healing" submitted 
by the Healing Commission. They 
will hold a conference at Trinity 
January 17 - 19. Brochures will be 
sent to individual parishes. 

ly on another. Confirmation. When 
the person decides on his own that 
Jesus is his Lord, and he is confirm- 
ing his baptismal vows to become an 
adult member in that Christian body. 
Marriage. Directly tied in with the 
natural order. The giving of two peo- 
ple, each to the other, with God as 
their master. 

AH of these seem quite easily 
handled. Emotions are certainly tied 
in with excitement, joy, tears. These 
emotions are all evident throughout 
our growth as people, and as Chris- 
tians. Releasing ourselves from emo- 
tional stress and bondage is another 
level Jesus calls us to. As He called all 
of His diciples to "Come, follow me," 
so He bids us to do the same. He 
wants us, all of us, for the Holy Spirit 
to dwell in, for us to be clay in the 
Potter's hand. Being clay for God to 
mold into His service, as Isaiah put it. 
is the freedom we should all ex- 
perience. In order to do that, we must 
take the first step in releasing 
ourselves from the world and its pull 
on us, and to be free for Him who 
created us in the first place. 

How many of us spend quality time 
with the Lord everyday? Do you find 
that on the days you don't, the day 
seems lacking? And on the days you 
do, even though there may be some 
rough spots, you know inside the 
confidence that God will be with you? 
The same questions apply to the 
Eucharist. Our soul food is so impor- 
tant and necessary. But, in the ser- 

Spirituality and 

The altar at 
Center is 
ready for the 
Sunday morn- 

following a 
ful spirituality 
retreat led by 
Sister Rose 

of Shaleem 


Page 1 2 

December 1987 

Real Episcopalians don't knock on doors 

Bishop Sanders liked this article 
printed in Trinity of the Diocese of 
Pittsburg and thought you would like 
to read it also. We agree. It is 
reprinted with the kind permission of 
the editor, Gloria Uhler. 


The title of this article is pure 
baloney! It is probably true, however 
that a very small percentage of any 
given group of Episcopalians have 
gone out and knocked on doors in a 
neighborhood to talk to people about 
the church. It is probably also true 
that not very many Episcopal clergy 
spend much of their time on door to 
door visiting. Somehow that seems 
more the role of the Jehovah 
Witnesses or the Mormons. We do 
not do that kind of thing. Too often 
the Episcopal strategy for attracting 
and interesting new members is to 
paint the church doors red and to 

But that certainly is not the case at 
St. Brendan's Mission in Franklin 

Park. St. Brendan's does not use 

the "red door" strategy of parish 
development. In fact, St. Brendan's 
does not even have red doors. 

This new congregation, which is 
less than one year old, grew out of 
the mission ministry of Christ Church, 
North Hills. St. Brendan's rents office 
space on the first floor of a house on 
West Ingomar Road in McCandless 
Township. The Congregation gathers 
for worship each Saturday afternoon 
at 5 p.m., borrowing the building of 
Heritage United Presbyterian Church 
in Franklin Park. The worship is 
somewhat traditional. There is a 
strong emphasis on quality Christian 
education for all ages. There is a 
wonderful music ministry using hand- 
bells, as well as people's voices, to 
praise God. St. Brendan's has had as 
many as 60 people at worship. The 
congregation gives away 10 percent 
of everything it takes in, and you can 
frequently read about the mission in 
the pages of the newspaper. 

In case you have not figured it out, 
I think that St. Brendan's is a tremen- 
dously exciting Episcopal congrega- 
tion. It is the most untraditional tradi- 
tional place I have ever spent time in. 

My day at St. Brendan's began 
with coffee, Morning Prayer, a tour of 
the facilities and an explanation of 
how this new congregration func- 
tions. That all seemed very 
"Episcopal" to me. We were to drive 
to Heritage Presbyterian so I could 
see their worship space; then later to 
have lunch at the Franklin Inn. All 
was still safe. But then Pat brought 
out the street maps and my stomach 
began to churn. I knew that I was 
about to be sent out "door to door ." I 
knew how the original St. Brendan, 
the Irish sailor, must have felt when 
his little boat headed out across the 
choppy seas. 

I learned that Pat and several of her 
lay ministers are systematically 
knocking on every single door in 
Franklin Park, Boro, street by street, 
to gather some information and to br- 
ing the name of St. Brendan's into 
every home in the community. 

And so I went. Neat blue suit, black 
shirt, and clerical collar, black wing 
tips, going from door to door in 
Franklin Park— all by myself, "Hello, 
my name is David Jones, I am from 
St. Brendan's Episcopal Church. We 

just started a new mission and are 
currently meeting at Heritage U.P. 
Church. We are conducting a 
demographic survey comprised of 
seven questions because we are hop- 
ing to build a church in the Franklin 
Park area. Could 1 ask you these 
questions? I kept wondering. "What 
is this poor lady thinking?' Are the 
rest of the neighbors watching me 
coming down the street? 

When it was all over. 1 had knock- 
ed on ten doors. The other three 
callers had also each knocked on ten 
doors. In less than an hour. 40 homes 
in Franklin Park had been contacted. 
No one slammed the door in my face. 
No one laughed at me. No one was 
unwilling to answer the questions. 

Spending the day in the mission 
field, meeting people of the com- 
munity on their own turf, listening to 
their opinions, searching for those 
who are not part of a church — it was 
a little bit scary, it was very exciting, 
and I felt like I should do this kind of 
thing more often . 

St. Brendan's took me on a very 
important voyage that day, and I will 
not soon forget it. 

The sense of the holy in the holy land 


In the last three issues of the Cross 
Current, I have shared parts of an ex- 
perience of Israel that I received in a 
thirty day program at St. George's 
College, Jerusalem, last May. In this 
final installment of the series, I offer 
three reflections on what makes the 
Holy Land "holy" for the modern 
Christian pilgrim. 

From my vantage, there is no 
Christian shrine in modern Israel that 
is either beautiful or particularly in- 
spiring in and of itself from the stand- 
point of architecture or awesome in 
presence. The Church of the Nativity 
in Bethlehem and the Church of the 
Holy Sepulchre in Jerusalem are 
smoke conglomerations of a tortured 
history of pieties alien to our own. 
There is a lot more there to interest 
the historian and the archaeologist 
than there is to interest the modern 
Christian pilgrim. However, the very 
land of this Holy Land is indeed 
haunted by our Lord's near presence. 

I am not certain what is buried twenty 
feet below the shops of the old city of 
Jerusalem. Scarred stone upon stone 
of Herod or of Rome or of Byzantium 
or of Richard or of Suleiman are but 
stones, but the land itself is holy. The 
texture of the soil, the rock under 
foot, the air and sounds of birds in the 
air, water at the water's edge, smells, 
and barely touched vistas are lastingly 
holy for the pilgrim. 

I laid my hands upon nothing as 
holy as the water's surface on Galilee. 
A hike through the haunted coun- 
tryside of Shiloh, pregnant with Saul 
and Samuel, is a kind of temple 
which still stands. In the end, it is 
enough to say that this was and is the 

A second reflection is difficult to 
state without seeming flip. Bear with 
me. Father God had/has some 
strange, but strangely agreeable taste, 
in electing this place as our Holy 
Land. I might have suggested other 
places if He had consulted me, 
because this place He elected is so 

small, so varied, so vulnerable, so 
prone to be broken again and again. I 
would like to be as pretentious as our 
forefathers to assume that North 
America is some new promised land 
for a newly covenanted people. Yet, 
we are wearing out the steps of our 
monuments as Israel has been so 
worn for thousands of years. This, by 
God, is our place to slouch home to, 
this little rocky place. Father God has 
the perpetual humor to remind us 
that He works in small places as well 
as the grand. 

Finally the Holy Land is "holy" 
because it is so soaked with the 
prayers of pious peoples. I have been 
in pretty and awesome worship 
spaces which are not soaked in 
prayer; they might as well be garages. 
I have been in humble places where 
thousands of prayers like incense 
have smoked the timbers; they are 
the sanctuary of the Real Presence. 
All of this little land of Israel is smoked 
through and through with the prayers 
of God's people fully met by His 

Spirit. As my grandmother would 
say, "you can cut the air with a 
knife." Neither history nor the relics 
of our faith have done this to the at- 
mosphere of Israel, but the prayers of 
pilgrim people have. 

I spent a half hour alone on my 
knees in a back corner of the grotto of 
the Nativity. I was alone only in the 
sense that I knew none of the many 
pilgrims who passed before me. That 
little festooned cave was made to be 
so holy by the people who passed 
before me... at least seven different 
nationalities, three different religious 
orders, prayers, talkers, gawkers, and 
hymn singers. 1 alternated between 
being a shepherd in the presence of 
wise men and a wise man in the 
presence of shepherds. God has and 
still is inviting us to make that place 

This is the last in the series of 
reports Blaney Pridgen wrote about 
his impressions of Israel. The opi- 
nions and conclusions were his own, 
and he would welcome comments. 


Page 1 3 

December 1987 


Thomas C. Darst, 
Joseph B. Cheshire, 
and Junius M. Horner 
attending the 100th 
anniversary of 
the formation of the 
Episcopal Diocese 
of North Carolina 
at Christ Church, 
New Bern. May, 1917. 

The Episcopal Church 
in North Carolina, 


Edited by Lawrence Foushee London 
and Sarah McCulloh Lemmon 

We are pleased to announce that the Episcopalians of North Carolina now have a 
published history covering the years 1701 through 1959. 

The 644-page volume, including notes, bibliography, index and some photographs, 
was edited by Lawrence Foushee London and Sarah McCulloh Lemmon. 

Our own historiographer, Dr. Lawrence F. Brewster, wrote Chapter XII, the history 
of the creation of the separate Diocese of East Carolina in 1883. 

The history of the previous years belongs to all three dioceses of the state. 
You will find the book a valuable resource of information and receive the enjoyment 
of a remarkable and rather personal story. 

The Episcopal Church in North Carolina, 1701 - 1 959 will be available for sale at our 
diocesan convention, or you may order immediately from: 

Education/Liturgy Resources 
St. Stephen's Episcopal Church 

140 College Street 
Oxford, North Carolina 27565 
It sells for $21 .95 plus $2.00 for shipping. 

Are fundamentalists a 
people of tradition? 

Fundamentalism is no longer an esoteric word, understood by the few 
students of church history and seminaries. It has become familiar to all who 
watch television or read newspapers. Who are the fundamentalists and what 
do they believe? George Muir reports on a conference addressing these 


For years Fundamentalist and 
Pentecostalist have felt "the left foot 
of fellowship" from mainline Protes- 
tant and Catholic churches. These 
words from Dr. Charles Cookman, 
Superintendent of the Southeast 
District of the Assemblies of God, ex- 
press the great need for consultation 
and dialogue among Fundamen- 
talist, Pentecostalist, Catholic and 
other Protestant churches. 

Dr. Cookman was one of several 
speakers at the Consultation on Fun- 
damentalism and Pentecostalism: 
Authority. Salvation and Morality 
sponsored by the Commission on 
Christian Unity of the North Carolina 
Council of Churches. The consulta- 
tion held on November 17 and 18 at 
The Conference Center, Browns 
Summit was attended by represen- 
tatives from The United Church of 
Christ, Presbyterian Church USA, 
Roman Catholic, Southern Baptist, 
Methodist, Episcopal, Assemblies of 
God, Holy Church of America, and 
Chapel Hill Bible Church. 

Both Fundamentalist and 
Pentecostalist stress these five "Fun- 
damentals": 1) the inspiration and 
infallibility of the Bible; 2) the divinity 
of Jesus Christ; 3) the substitutionary 
atonement of Christ's death; 4) the 
literal resurrection of Christ from the 
dead; 5) the literal return of Jesus 
Christ at the Second Coming. 

While those gathered easily ac- 
cepted the Five Fundamentals and 
saw them as a part of their beliefs a 
wide spectrum of interpretations was 
offered. The interpretations ranged 
from the belief that while the Bible is 
inerrant in the truth it proclaims there 
could be error in the text itself to the 
beilef that every letter of the Bible is 
literal and infallible. All agreed that 
the Bible, inerrant, infallible or literal- 
ly interpreted, is understood by many 
people using many different techni- 
. ques of interpretation. 

An example of this discussion 
focused on the creation story found in 
the book of Genesis. Both James O. 
Abrahamson, Chapel Hill Bible 
Church, and David H. Horner, Pro- 
vidence Baptist Church, Raleigh, 

agreed that the story was symbolic. 
Using higher criticism the two were 
quick to say that while the story may 
be a ballad and therefore not a literal 
account, it was inerrant in the truth it 

Dr. William C. Turner, Jr., Assis- 
tant Professor of Theology and Black 
Church Studies at Duke Divinity 
School and Minister in the Holy 
Church of America, said that whether 
or not we realize it Scripture is not our 
sole authority. Tradition, whether the 
tradition of the past decades or the 
tradition of the Church throughout 

the ages is a source of the Church's 
authority. "We are all," he said, 
"people of a tradition." 

Fundamentalism is a strong force in 
our contemporary society. Fueled by 
ignorance many misunderstandings 
and prejudices have abounded. 
Dialogue and discussion help dispell 
the myths and promote understan- 
ding. While our understanding of the 
faith and our view of the world may 
differ, and differ widely at times, con- 
sultation and dialogue will no doubt 
strengthen Christ's Church. 

ECW Reports 

The Wilmington and Goldsboro 
Districts of the Episcopal Church 
Women met in late October and early 

Pat Biggers, chair of the Goldsboro 
District, reports that the attendance at 
Holy Innocents, in Moss Hill, was ex- 

Dr. James Atkins, an oncologist 
(specialist on tumors), presented the 
program with a slide presentation on 

The Reverend Phil Glick, rector, 
moderated the discussion that follow- 
ed Dr. Atkins's presentation. Later he 
celebrated Holy Eucharist and in his 
sermon he spoke about the response 
to the AIDS epidemic. 

At their business meeting the 
women concluded that the Saturday 
meeting, despite its drawbacks, is the 

best day for them to meet since so 
many have outside jobs. 

The Wilmington District gathered 
at St. Andrew's-on-the-Sound. The 
Rev. Blaney Pridgen was the host 
rector and the parish women offered 
their work and hospitality. 

The Rt. Rev. B. Sidney Sanders 
was the speaker. He focused on the 
gifts and ministries of members of 
flock. He shared especially the story 
of one person in particular who was 
considered by some to be severely 
handicapped but was able to make a 
significant contribution to the work of 
his peers. The Bishop challenged the 
women to be the light of the world by 
developing their own personal 
ministries and to use their talents for 
the community. Linda Shelburne 


Page 1 4 

December 1987 

Trinity church, Lumberton 
celebrates 75 years 

Trinity Church parish in Lumberton celebrated seventy-five years of service 
on November 1, AI! Saints, 1987, with a special Mass followed by a festive 
banquet in the parish house. All Saints Day seemed an appropriate occasion 
to acknowledge the works of the six founders, who met in 1912 to organize 
Lumberton's first and only Episcopal church, as well as to give thanks for all 
the faithful departed who helped build the church into one of the strongest 
parishes in southeastern North Carolina. 

Mass was celebrated by the Reverened John Mott, who has served Trinity 
as supply priest for most of the summer and fall. He was assisted by the 
Reverend John Bonner, who served Trinity as first resident rector in 1946-50, 
and the Reverend James Beckwith, son of Trinity Church. 

At the anniversary luncheon banquet, one hundred and seventy people en- 
joyed hearing the reminiscenses of some of the elder members of the parish 
and the recollections of former rector Bonner, and native son Beckwith. 

The year 1987 finds Trinity in the midst of a deliberative search for a rector. 
The parish is stronger than ever, and with the help of devoted interim priests 
and the good Lord, we optimistically embrace the fourth quarter of a century 
and contemplate our manifold blessings. 

Submitted by, 
Robert Doares 

Youth ministries update 

The 1988 Youth Ministry packet has been recently sent to parishes in the 
Diocese. The spring calendar of events and information are included in this 
packet. If you wish to receive a copy, please notify Carol Taylor, Trinity 
Center, P.O. Drawer 380, Salter Path, N.C. 28575. 

An upcoming event is the Diocesan Youth Convention on January 22-23 at 
St. John's, Fayetteville. The theme is: "Life is A-MAZE-ING or is it?" The con- 
vention theme will focus on the mazes in life teenagers encountered and on 
what is our call as Christians in dealing with the issues before us. We will discus 
teenage issues relating to peer pressure, sexuality and spirituality develop- 

At the Convention, youth mission representatives will be elected for 1988- 
89. Information on youth commission requirements can be found in the 
youth ministry packet. 

Province IV youth ministries 

Harris Vaughan of St. Paul's, Edenton and Carol Taylor attended a Pro- 
vince IV Youth Ministries program in Memphis, TN. The program was held at 
St. Columba Conference Center in the Diocese of West Tennessee. Youth 
and adults from 17 dioceses in the Southeast gathered to experience a variety 
of consensus models which can be used in youth ministry. Plans for upcoming 
provincial events were also a part of our time together. Harris was named the 
Editor of the Province IV Youth Ministries newsletters which will be published 

"Member in particular" 

Sewane, Tenn.— Just off the press is a new book, "Member in Particular," by 
the seventh bishop of the Diocese of Louisiana, the Rt. Rev. Girault M. Jones. 

The title of his third book is derived from a passage in First Corinthians — 
"Now ye are the Body of Christ, and members in particular..." 

The Rt. Rev. John M. Allin, former presiding bishop, has described the 
author as "my bishop" who- "has steadily gained my appreciation, admiration 
and affection." 

Of the book, Bishop Allin writes, "The ability to express the faith clearly and 
simply, and the possession of a remarkably clear and accurate memory enable 
Bishop Jones, after more than sixty years of active ministry, to reflect, record, 
and share the interesting and enlightening insights and experiences of and in 
'A Member in Particular.' " 

Bishop Jones and his wife Kathleen live on the campus of the University of 
the South. He was the university's sixteenth chancellor, serving from 1967 to 

"Member in Particular" may be ordered from a bookstore for $10 or from 
"Books," Sewanee, TN 37375 for $12.50, including postage and handling. 


for Trinity 

proclaim and to serve in his Name 
February 11-13 

The theme of our 1988 Diocesan Convention has been set. We remind you 
that all nominations are now due. Please, notify the editor if you need a pic- 
ture. We need to have your picture in order to publish it in the pre-convention 
issue. Final deadline for issue, January 15. Also remember to bake bread. 
Remember that the hotels will not accept telephone reservations. Editor's 
phone: 792-7127. 

England trip gains momentum 

Our thanks to all those who responded to the ad concerning a post Lambeth 
tour of England. Details will be sent soon. We still have spaces available. 
Please, call Katerina Whitley at 792-7127 as soon as possible. The dates are 
Au gust 5 through 20. 

Web Simons 
sojourns to Kansas 

The year 1987 brought 
on several clergy 
changes in our diocese. 
A priest with long tenure 
in the diocese, the Rev. 
Web Simons, departed 
for Garden City, Kansas 
to work with a coalition 
of small churches. That 
is what he had done here 
with the former Coali- 
tion 16, as its arch- 
deacon for over 10 
years. His friends from 
the Coalition gave him 
an enthusiastic ap- 
preciation dinner in 
September. Web plans 
to return to Edenton 
upon his retirement. 


Page 15 

December 1987 




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January 1988 


Vol. 102, No. 1 

Mink island cedar: 
reflections on the problem of idolatry 

agnes Mcdonald 

This island native has journeyed 
cold in a small boat, waited for, 
chosen in a secret place not for its heft 
but for its minuteness and simplicity. 
Like the Baby, its wild unhanselled spirit 
blinking in unnatural light. 

I would have trimmed this one with wave spray 
or birds, leaping deer, yaupon and mullein, 
the stark shock of egret, recurring green of marsh. 

1 travel myself to other Christmases: 
drafty fragile rooms with peeling faded paper, 
blue Virginia mountains hushed in snow, 
the greasy woods smell of last Sunday's ham 
giving itself away in the dining room pie safe, 
fireplaces, the shivering of ash, rank bruised juice 
of cedar axed by the fence row because they had no other. 
All this rolling in watered and distorting glass. 
This was a tree. 

This was a tree that told a story, of horns and drums, 

angels tawdry and chipped, their glory made carnate 

by years of use, nesting where birds were once, 

birds that flitted innocent in their errands. 

Outside applefaced cousins and I in wool that scratched 

and smelled like snow, or was it snow that smelled 

like wool, our breaths curling like ribbons of foil, 

played with dolls. Dolls just given, stiff from lack of love 

which felt to us like cold, who met those old and worn, 

lacking toes, fingers broken, an eye out, veterans 

and novices like us. We played by the cedar taller 

than the house, bark chewed to toughness by ice-laden wind, 

dark roots hand-high measuring the grassless ground. 

Inside my Ama played carols and Schubert, a whiff of Bach 
staunchly Presbyterian, the untuned piano unable 
to give back what she pounded into it. 

Serrated voices of sons cut the silences, edgy and embittered 
by Depression fears, bad harvests and apple brandy. 

How can we love or remember what we cannot image, being 
creatures of flesh and words that limit us? This is why, 
if I love the gifts too much. If less, the Giver. 
For we are born, after all, 
unlike some beasts, 

our eyes wide open. 


For us in the Episcopal Church, the 
season of Epiphany continues the 
celebration of Christmas. So it is not 
"out of season" for Cross Current to 
share with you a thoughtful poem 
created by Agnes McDonald during 
the twelve days of Christmas '87. 

And since the pain of mothers of 
the world was not alleviated for 
Christmas, we bring you an image of 
motherhood by Randy Addison to 
keep you thinking of and praying for 
hurting mothers. 

For they are all the woman our 
Lord saw in his mother, and they are 
all the lowly of the Magnificat. 

McDonald is an award-winning 
poet from Wilmington. She teaches 
at UNC-W and has just received the 
1987 Fortner Prize for her work in St 
Andrew's Review. She is 
parishioner at the Church of the Ser- 
vant. Addison is a senior at Furman 
University. K.W. 

Bishop Sanders issues plea for fishermen 

My dear sisters and brothers in Christ: 

I am declaring Sunday, February 21, "Red Tide" Sunday in the Diocese of 
East Carolina. I am asking every congregation in this Diocese to take up a 
special offering on that day for the victims of Red Tide: that is, the commercial 
fishermen of North Carolina and their families. I hope that in every congrega- 
tion this will be much more than a "pass the plate so everyone can put in a 
dollar" effort. I hope there will be a concerted attempt to raise a significant 
amount of money so that we can make a substantial difference in some folk 
lives. Our larger congregations might do well to appoint a committee to make 
sure that all parish families are made aware of the need and are given the op- 
portunity to participate. "Our Shared Vision" gave us a glimpse of the kind ot 
resources we possess. We now have the opportunity to use those resources to 
alleviate the suffering of some of our neighbors and fellow communicants. 

When we contacted the office of the North Carolina Division of Marine 
Fisheries with this idea, we were stunned at the gratitude of their response. We 
were told that $58, 000 was needed in Carteret County alone that very day for 
the most basic emergency relief. The funds which are raised will be allocated 
by a committee made up of laypersons and priests from the affected coun- 
ties. The membership of that committee will also include commercial 
fishermen. Please remember if the closed shellfish beds were reopened tomor- 
row, this appeal would still be made. For the money the commercial fishermen 
have already lost cannot be replaced. 

Please make checks payable to Diocese of East Carolina, marked clearly 
with the words, "Red Tide. " 

We have been given the resources to make a significant difference in the 
lives of some of our faithful and hard-working neighbors. I hope we will 
choose to do just that. 

B. Sidney Sanders 
Bishop of East Carolina 

Diocesan news and conferences 

Resource Center Update 

Two new videos now available to borrow from the Resource Center are 
"Eucharist" and "The Way Home Reconciliation," both purchased from 
Telekinetics. The themes for "Eucharist" are faith/prayer/ worship. This 10 
minute video for junior high-adult shows all the life giving elements of our daily 
lives and brings them into the celebration of the Eucharist liturgy in a beautiful, 
free flowing sight and sound experience. The themes for "The Way Home 
Reconciliation" are conversion-reconciliation/family. In this contemporary re- 
telling of the Prodigal Son parable Fr. Emery Tang, well known speaker and 
retreat director, explores the Rite of Reconciliation and uses examples from 
the story to ask questions about forgiveness and reconciliation. This 23 minute 
video is for junior high-adult and would be great used on a retreat, in church 
school classes or EYC groups. 

The Resource Center will have a booth at the Diocesan Convention in 
Greenville - please stop by. This is an excellent time to return any media you 
may have borrowed or we'll be glad to bring an order if you want to take some 
media back to your church. Another suggestion is that you could preview any 
of our videos at this time - just set up an appointment so we will be sure to 
have on hand what you want to review. See you at convention. 

To borrow any of the above mentioned media contact: 

Mrs. Anne Henrich c/o St. Stephen's Church 

200 N. James St., P.O. Box 984 Goldsboro, NC 27530 

Phone: 734-4263 

Christian initiation and the pastoral offices: at Sewanee 

A study of theological, liturgical, musical, and pastoral aspects of the rites of 
Christian Initiation and of the principal "pastoral offices" — rites related to 
marriage, reconciliation of a penitent, sickness and death, and burial — will be 
studied against the background of primitive and historic Christian rites. This is 
in conjunction with the Doctor of Ministry program at the School of Theology, 
July 11 - 22, 1988. 

In addition to the core hours the instructors will offer for those who desire it 
various special sessions on such topics as service playing, planning of rites, 
and ceremonial. Also the instructors will be available for extra tutorial sessions 
in basic church music and liturgical and sacramental theology. 

Leaders — The Reverend Dr. Marion J. Hatchett, Professor of Liturgies and 
Church Music at the School of Theology, and Dr. Raymond F. Glover, editor 
of Hymnal 1982. 

Three hours of academic credit. Tuition - $450.00. Double occupancy dorm 
room plus meals at Gailor Hall and access to recreational facilities - $199.20; 
single occupancy dorm room plus meals and recreational facilities - $235.70. 
For more information call or write Connie Ensley, The School of Theology, 
Sewanee, Tennessee, 37375-4001. (615)-598-5931, EX 282. 


January 1988 Of The Episcopal Diocese of East Carolina Vol- 102. No. 1 

Katerina Whitley. Editor Marjorie Megivern, Contributing Editoi 

Cross Current is the official publication of the Diocese of East Carolina. It is 
published monthly except for combined issues in Feb. /Mar. and June/July. It 
is mailed free of charge to parishioners of the diocese. 

Views express in Cross Current are editorally independent and do not 
necessarily reflect official policy of the diocese unless signed by or attributed to 
an official of the diocese. Third class postage paid in Greenville, North 
Carolina, Permit No. 645. 

TELEPHONE 792-7127 
POSTMASTER: Send address changes to: 
Cross Current, P.O. Box 1063, Williamston, N.C. 27892 

Baptist liberal 
to speak at 
St. Timothy's, 

The Rev. W.W. Finlator will be at St. Timothy's on Sat. & Sun. Feb. 6th I 
7th. He will give a presentation at 7 p.m. Sat. evening, followed by time fc 
fellowship. Sunday a.m. he will preach at both 9& 11:15a.m. Eucharists an< 
teach at the Adult Forum which is at 10 a.m. 

His topic is: The Role of Christians in the Formation of Public Policy. 


The Tri-County Health Clinic at Newton Grove is in critical need of mor< 
space for its programs. Do you have an unused trailer gathering mole 
somewhere? Please, let executive director Michael Baker know. His number i: 
(919) 567-6194. 

Last announcement on 
post-Lambeth tour to England 

In case you missed the previous announcement; Katerina Whitley 
and Joe Cooper will guide a tour of England between August 5 and 
20. This is a marvelous opportunity for Episcopalians and their 
friends to visit the mother country of Anglicanism, its cathedrals, 
great cities (like London and Edinburgh) poets' favorite locations 
and historically significant places. With fun, good meals, and first 
class lodgings. Katerina Whitley has all the details. Call 792-7127 
for a mailing of information. 

NEXT DEADLINE: February 1 5 

French tour to benefit E.C. church 

Cultural Heritage Alliance announces plans for a 9-day tour for adults to 
France in June, 1988. The group will be led by Mrs. Janet Adkins, French 
teacher at Arendell Parrot Academy, Kinston, and ECU French instructor at 
Cherry Point and Carteret Community College, Morehead City. 

The itinerary will include Paris, Versailles, Chartres, the Loire valley 
chateaux country, Mont St. Michel, Brittany and Normandy. Departure will be 
from Raleigh. For further information call 522-4222 from 8:30 - 12 or 249-0392 
after 6p.m. 

Adult price is $1,220, which includes all transportation, hotel lodging in dou- 
ble rooms, entry fees to museums and monuments, breakfast and dinner each 
day and trip cancellation and emergency medical insurance. Funds generated 
from the trip will go to the building fund of St. Thomas Church, Oriental. 


Page 2 

January 1988 

Cross Current 
■ : ::[ y : -' Dialogue 

Alec Wyton responds 
to Hymnal's ommission 
of familiar tunes 

To the Editor. 

I continue to read your stimulating 
articles and news reports and am 
grateful to be on your mailing list. 

In the December 1987 issue I noted 
that Katharine Melvin of St. Paul's 
Church in Clinton wrote "The New 
Hymnal in its Service section has fail- 
ed to include the familiar chant tunes 
that Episcopalians once knew. . ." 

When we were making decisions 
about what to include in the Hymnal 
1982 we were faced with an "em- 
barrassment of riches" in terms of 
Service Music and if we had included 
it all in the Singers' Edition the book 
would have been impossibly large. 
Therefore at the end of the Ac- 
companiment Edition of the Service 
Music we included additional settings: 
Anglican Chant, Plainsong, Simplified 
Anglican Chant etc. with permission 
to churches to reproduce these for 
parish use as needed. I think that a 
good deal of the tunes from the Hym- 
nal 1940 will be found here as indeed 
in the Singers' Edition. If any of your 
readers have further problems I 
would be glad to correspond with 

With many good wishes, 
Yours sincerely, 
Alec Wyton 

A note on Dr. Wyton 

We are grateful for Dr. Wyton 's in- 
terest in Cross Current and in the 
questions of our readers. Many in our 
diocese know of Alec Wyton 's legen- 
dary virtuosity at the organ, but 
others, new to the church, may want 
to know why he offers to give 
answers to the Hymnal '82 
criticisms. A Doctor of Music, he was 
organist at St. John the Divine in 
New York City from 1954-1974. He 
served as Coordinator of the Stan- 
ding Commission on Church Music 
from 1974 to 1986, the years of the 
creation of the Hymnal. Currently, he 
is Adjunct Professor of Church Music 

at Union Seminary and Chairman of 
Church Music at the Manhattan 
School of Music. He is organist at St. 
Stephen's Church in Ridge field, CT. 

His address: 25 Pound St., 
Ridgefield, CT 06877. 

Comments on 

Winterlight XII 

To the Editor: 

The Diocese of East Carolina is 
blessed to have among us leadership 
willing and able to produce a con- 
ference of the quality the Winterlight 
XII youth conference held at Kanaga 
this past December certainly was. I 
am sure that all conference par- 
ticipants share with me in thanking 
Chris Mason, Conference Coor- 
dinator, and all the youth and adult 
staff (many from East Carolina) for 
making this time of sharing, spiritual 
renewal, and fellowship possible. 
Young people and their advisors 
from Mississippi to New York acclaim 
this as one of the best conferences 
they have ever attended. We have 
good reasons to be proud. 

— Thank you, 
W. Powell Bland Jr. 
St. Timothy's Church 

Poetry stirs emotions 

To the Editor. 

I enjoyed the Advent issue. The ar- 
ticles I liked most were Julian Cave's 
and the one entitled "Release and 
Forgiveness." All the poetry stirred 
my emotions. 

— Sincerely, 
Elizabeth Simpson 
Winston -Salem 

On Mauney tribute 

(The following letter was addressed 
to Mrs. Edna Earl Griffin of St. 
Stephen's, Goldsboro and sent to 
Cross Current). 

Dear Edna Earl: 

Sefton and I were touched by your 
lovely tribute to Eugene Mauney in 
the December Cross Current. We 
learned with distress about his murder 
(shocking word, more so when the 
victim is someone one knows!) We 
appreciate your having written such 
a sensitive and loving memoriam 
of/to him. He had contributed so 
much to enrich the life of St. 
Stephen's and that of the Goldsboro 

We thoroughly enjoye* that ex- 
cellent diocesan paper Cross Current. 
Katerina Whitley and Marjorie 
Megivern do a masterful job. 

— Jean Abbott 
Black Mountain 

We welcome your letters. 
Please, let us know which ar- 
ticles cause you to think, 
move you to joy, or even 
anger. We need to hear from 

Some news of churches 
sent to Cross Current 

The Fayetteville Times announced 
in December that St. Joseph's 
Episcopal Church in Fayetteville was 
the recepient of a gift from DuPont. 
The grant was in the form of refur- 
bishing and protecting the 90-year- 
old "Resurrection" windows of the 
historic parish. The windows are now 
in a condition that allows their beauty 
to shine through and have been pro- 
tected by Butacite, a plastic material 
developed by DuPont. 

St. Joseph's is much in the news 
lately and Mr. Robert Beatty, 
parishioner, thinks that is good. He 
doesn't like to see Christians idle. Mr. 
Beatty is a member of the Depart- 
ment of Christian Social Ministries of 

the diocese and is featured frequent- 
ly in the Black-owned and written 
newspaper, The Challenger. Mr. 
Beatty is the Cumberland Co. presi- 
dent of the AARP (American 
Association of Retired Persons) . 

Also in the Fayetteville Convoca- 
tion—Christ Church, Hope Mills 
celebrated 150 years of ministry to the 
area. Mrs. Judith Bickford wrote a 
tribute to the church, highlighting 150 
years of baptisms, confirmations, 
weddings, funerals. Advent, 
Christmas, Lent and Easter. 

May the church continue to live 
and grow in the service of our Lord. 

"Angel tree" a success 

The Prison Commission reports 
that The Angel Tree Project was 
adopted by many of our parishes 
whose members purchased gifts for 
the children of imprisoned men and 
women. According to the reports. 
Episcopalians in our diocese gave as 
many as 156 presents so that children 
deprived of the presence of their 
parents during the holidays would not 
be deprived of gifts. These Christmas 
presents were given to the children in 
the name of their parents. 

A good idea put to action. 

To the child of a 
prisoner, Cliristinas can 
be one of the darkest 
and saddest days of the 
year. In many eases, 
there are no presents to 
open, no joys to sliare. 
Once again, tlie diild is 

On page two we print the 
next deadline of the paper in 
bold letters. Please, make my 
life a little easier by observing 
the deadline. 

Also, keep helping me with 
the mailing list. I read in your 
newsletters names of newly 
confirmed or transferred 
parishioners. It is up to you to 
send me their addresses. We 
have surpassed the 10,000 
number in subscriptions. Let's 
keep going. 


Page 3 

January 1988 

Opinion and commentary 

Will we resolve 

An editorial by h 

The approach of another diocesan 
convention prompts the question, 
"What kind of resolve will East 
Carolina Episcopalians demonstrate 
this year in response to the world 
around them?" 

Like its predecessors, the 1988 
diocesan convention is being preced- 
ed by the preparation of resolutions 
to be submitted to that body for ap- 
proval These "expressions of opi- 
nion, will or intent" (Webster's defini- 
tion) are meant to reflect the Christian 
stance of our portion of the Episcopal 
Church on issues of varying 

What intent, what resolve have we 
voiced in the past on crucial matters? 
Do previous resolutions, as officially 
finalized, represent Christ's gospel? 
Can the world look at those 
documented opinions and see the 
Lord's intentions? 

Take 1985, for example, when 
Elizabeth City was the scene of 
tremendous convention tension over 
a resolution to condemn capital 
punishment. The original resolution 

to do nothing? 

arjorie Megivern 

asked that the practice be discourag- 
ed in North Carolina and that the 
governor be asked to commute 
death penalties. 

Despite the passage of helpful 
amendments that would require a 
searching look at and reform of the 
parole system, the resolution died a 
rather violent death on the floor, the 
clergy standing by it, laypeople voting 
it down. 

Since our diocese later made much 
ado about the sanctity of life at the 
center of the abortion issue and de- 
nounced abortion for this reason, one 
wonders at an inconsistency here. 
Are only some lives sacred? Has God 
not created those who become con- 
victed murderers? Do we, through 
our state governments have the right 
to take life God has given? 

Most East Carolina Episcopalians 
answered yes to those questions. 

The following year in Wilmington, 
the resolution under the gun was one 
deploring the system of apartheid in 
South Africa and calling for divest- 
ment of all financial interests held by 

the Episcopal Church in that country. 

In the wake of considerable debate 
a substitute resolution was passed in- 
stead, disapproving of apartheid and 
asking that the South African govern- 
ment bring it to a speedy conclusion. 
No real resolve was expressed that 
this church support coercive action to 
bring about this change of heart. 

All over America, industries and in- 
stitutions were committing 
themselves to the tough decision that 
economic pressure must be applied in 
the long-range interests of millions of 
persecuted blacks. However, even in 
the face of a powerful appeal by 
South African MotlelapulaChabaku in 
her convention address, our little cor- 
ner of the Episcopal Church chose 
not to take a stand. 

Another placid substitute replaced 
the 1987 Morehead City convention 
bombshell, a resolution to protest aid 
to the Contras in Nicaragua. Phrased 
as a gesture of support for Bishop 
Sturdie Downs of Nicaragua this 
resolution was based on the horror 
and compassion with which many 
viewed the sufferings of innocent 
Nicaraguan people. 

Although our baptismal vows call 
us to intervene on the behalf of 
persecuted brothers and sisters, and 

despite documented evidence of 
Contra atrocities to women, children, 
farm families and other non-military 
targets, the convention saw fit to ap- 
prove a substitute resolution that ask- 
ed for prayers for all Nicaraguan peo- 

Does this running documentary of 
our expressions of opinion, will and 
intent sound like those of a vital, sen- 
sitive, courageous church that pro- 
claims God's universal love? 

Are we content to say to suffering 
humanity on death row and in South 
Africa and Central America, "Your 
lives are sacred only to a point; we 
will pray for you and ask your 
tormentors to change their ways?" 

That's the message that appears to 
come from recent resolutions of the 
Episcopal Diocese of East Carolina. 
The apparent lack of compassion or 
courage may be due to our failure to 
become educated about the above 
scenarios. Or it may indicate that we 
value nationalism and our country's 
economic interests above all else. It 
cannot be that we truly lack the 
courage to act responsibly. 

What group of helpless, hopeless 
people will be looking to us this year, 
longing for the meat of the gospel? 
Will we hold out to them, too, only 
the crumbs of piety and indifference? 

The church, lobbies, and ecology 

One day recently, I sat and listened 
to two fine men of the church express 
amazement that a Land Stewardship 
Council has any right to funding by 
the diocese. One of them thought 
that the church has no business in 
such endeavors, the other did not like 
even a hint of a lobbying organization 
receiving grants from the church. 

I remained quiet but regretted 
deeply that they had never come 
under the influence of the late Lex 
Mathews, a visionary and activist like 
none other in our church. 

Lex, Director of Christian Social 
Ministries for the Diocese of North 
Carolina before his sudden death in 
Dec. '85, was co-founder of the Land 
Stewardship Council; his vision en- 
compassed our heritage as "earth- 
keepers, " in the best Judeo-Christian 
sense. His respect for Mother Earth 
motivated him to ensure a permanent 
place of the Land Stewardship 
Ministry in the religious community of 
North Carolina. 

The first conference of the council 
was dedicated to the memory of Lex 
Mathews and was attended by Patsy 
Jones of Ahoskie who is a member of 
the board; she was appointed by 
Bishop Sanders. 

Patsy was also doubtful, at first, 
about the need for funding such a 
council, but she is now an en- 
thusiastic advocate. The LSC is 
statewide and interdenominational 
and includes both Christians and 
Jews in its board and sponsors. 

It does take a leap of the imagina- 
tion and of faith to recognize that our 
church encompasses all of life's con- 
cerns, and that the preservation of 
our "fragile earth" is one of our chief 
stewardships. Secular organizations 
are not sufficient for such a task. 

By the same token, Christian lob- 
bies can be extremely effective. As an 
example, we lift the work of Bread for 
the World which lobbies successfully 
and effectively to inform Congress 
about hunger issues. 

—Katerina Whitley 

The next three articles deal with our responsibility for God's creation in dif- 
ferent ways. "Nimby's, Six Pounders and Recycling" is reprinted from CRY 
NORTH CAROLINA, a publication of the Land Stewardship Council. "A 
Massive World Problem" looks at overpopulation and its results on ecology. 
"Epiphany" is a radio commentary broadcast over WTEB on January 1 1 . 

Nimby's, Six Pounders and Recycling 


The scene: your county court- 
house, the year 2000 - a public hear- 
ing on the matter of selecting a site for 
the much-needed county sanitary 
landfill. "Not in my backyard!" the 
angry voices of the NIMBYs 
(concerned citizens) echo bitterly 
across the Commissoners' Chambers. 

Local officials continue to search 
for a suitable site for the new landfill. 
They have to find at least 200 acres of 
land no closer than 1/2 miles from 
the nearest spring or water source. 
From the sound of the NIMBY out- 
cry, there is no politically acceptable 
site anywhere in the country. At- 
tempts to ship the many tons (6 
pounds per person per day) to 
neighboring counties and adjacent 

states have been met with stiff 
resistance... "Not in my backyard," 
the Six Pounders say. And the ton- 
nage mounts, wrapper by wrapper, 
day-by-day, six pounds each and 
every day for every man, woman, 
and child. At the same time a forest 
the size of Watauga County, or 300 
square miles, is destroyed each year 
just to produce the bags and wrap- 
pers for each food chain... How can 
taxpaying Six Pounders afford the 
$50 per month surcharge just for gar- 
bage service? 

The solid waste crisis was born in 
the '60s and '70s, and it was com- 
pounded by our failure to act in the 
'80s and '90s. 

(continued on next page) 


Page 4 

January 1988 

A massive world problem 


These days, we hear on TV or 
radio or read about great problems in 
the world. 

Africans and Central and South 
American people are felling vast 
areas of trees. One set of figures 
estimates that an area the size of Kan- 
sas is cleared each week. In the 
tropical forests there are such a great 
variety of trees, foliage and its depen- 
dent wildlife, that many species 
disappear before they have ever been 
analyzed for their food or medicinal 
values. The people are driven by the 
need for fuel, housing, or agricultural 
land. The terrible result is that cleared 
forest floor is very shallow in fertility 
and succumbs to erosion in a few 

In the Southern Hemisphere, an 
area the size of the USSR and China 
together is threatened with deser- 
tification because of overgrazing. 
Much of it has been nibbled down by 
too many domestic animals, par- 
ticularly sheep and goats, and the 
wind has swept away the top soil. 

In more* civilized areas, the im- 
mense growth of sea and lake-side 
dwellings since World War II has 
caused the disappearance of miles of 
estuarian land which is the nursery for 
many fish, turtles, and shellfish. 
Along the north shore of the Mediter- 
ranean there are now 200 miles of 
resorts and condominiums. I am sure 

that you are aware of the great 
changes along the coast of North 
Carolina alone in just the last 10 

If you follow the Cousteau pro- 
grams at all, you are aware of his 
alarm at the pollution of the Mediter- 
ranean. The U.S. has its own similar 
news this summer with the dying 
dolphins all along the Atlantic Shore, 
and, just now, the new thought has 
sunk in that the red tides occur only in 
polluted waters. 

What is a common thread running 
through all these events and many 
more such as air pollution, acid rain, 
and the ozone layer hazards? It is 
simply too many people. In the U.S. 
alone, in 1940 there were 100 million 
people; there are now 240 million of 
us. That is what causes even com- 
mon problems like increased school 
taxes, highway traffic jams and 
overuse of parks, lakes, and other 
public facilities. 

Far, far more drastic is the hidden 
threat of the accelerating increase in 
population all over the world but par- 
ticularly in poorer countries. In Cen- 
tral and South America, half of the 
people are under 15 years of age. If 
we have Mexican immigration pro- 
blems now, what is it going to be like 
in 20 years? 

One of the great dilemmas for us 
Christians is that of overpopulation vs 
the concerns about abortion. Abor- 
tion is a tragedy; unwanted pregnan- 

Nimby's (continued from previous page) 

It can happen here — or can it? 
Just as we are concerned with our 
spiritual and personal well-being, we 
need to be concerned with environ- 
mental well-being — the health of our 
communities. Our physical, spiritual 
and economic well-being go hand-in- 
hand with proper management of all 
our waste products — from raw 
sewage, to chemical wastes to our 
own household refuse. 

We can no longer assume that 
what we throw "away" will stay 
"away." All too often the "away" 
turns out to be our drinking water, the 
air we breathe, our landscape. 

Fortunately, this grim scenario 
does not have to be our future. A 
growing sense of awareness and a 
strengthening of our Judeo-Christian 
heritage of stewardship of the land 
will help lead us to a more responsible 
relationship with our environment. 

At the personal level there is a 
great deal we can do to lessen our 
own impact on the environment. 
Responsible consumer habits such as 

buying products in returnable or 
reusable containers, buying fuel- 
efficient automobiles, using mass 
transit where available, turning off 
lights in empty rooms, etc., will have 
to become acceptable behavior rather 
than the exception. If there is a 
recycling program in your communi- 
ty, it deserves your active support! If 
recycling does not currently exist in 
your area, you can help get a pro- 
gram started. The major aluminum, 
glass and other materials manufac- 
turers offer technical and financial 
assistance. Recycling doesn't cost; it 
pays. Recycling makes sense. Recycl- 
ing makes dollars and cents. 

As responsible religious people and 
good stewards of the land, we are 
faced with a choice: we can be a part 
of the solution or a part of the pro- 
blem. It all depends on what we Six 
Pounders choose to do. 

Jim Rice is Grounds Engineer at 
Appalachian State University in 

cies are often tragic in human rela- 
tions whether carried to full term or 
aborted. What is far greater is the 
immense threat to human life all over 
the planet if population rises un- 
checked. Right now our government 
is withholding millions of dollars in 
funds to international population 
planning agencies because some of 
them directly or indirectly advise 
about abortion. 

Please, do consider what we Chris- 
tians should do. Let us influence our 
advertisers and communicators to 
reduce the encouraging of early sex- 
ual temptation. TV, magazines and 
movies too often imply that excite- 
ment and 'happiness' are the same 
thing. If you feel that abortion is 

wrong (though legal in the U.S.) use 
your influence to advise or help preg- 
nant women to avoid terminations. 
Most of all, follow the implications of 
the resolution of the 69th Episcopal 
General Convention; artificial means 
of birth control are proper means of 
world population control. Try to per- 
suade leaders to help slow and even- 
tually arrest population growth. 
There is only one, crowded earth! 

Bill Holt of St. Andrews, Morehead 
City, is a member of the Peace and 
Justice Commission. He has con- 
tributed this article/exhortation as a 
concerned member of the commis- 
sion and as a life-long student of the 
problems of overpopulation. 



I loved words when I dealt with on- 
ly one language, but when I realized 
that so much of English had Greek 
roots, or was directly borrowed from 
the Greek, words became a passion. 

I've been thinking about the evolu- 
tion of words for this season. The six 
weeks between the 12th day of 
Christmas and Ash Wednesday are 
called Epiphany in the Western 
Church. A thoroughly Greek word 
this, it means to show oneself upon; 
in this case, God in the person of 
Jesus, shows himself to the world, 
represented by the magi. This may 
sound confusing to you, in relation to 
Christmas, but January 6, the day of 
the Epiphany used to combine 
Christmas and New Year's within it, 
in the old Calendar of the ancient 
church. It still does for many Russian 
Orthodox Christians. 

What fascinates me is the name the 
Greeks have given to January 6. One 
word, Theophaneia, means literally, 
God's appearance, but the name 
preferred by everyone in the Greek 
world is fa phota, the Lights. I find 
that quite remarkable, this insistence 
on the exorcism of darkness in a 
country so blessed with light. It is a 
special holiday there — the schools 
have not yet opened after Christmas, 
the shops close, and people flock to 
the churches for the early Liturgy of 
lights. Then they all go to the 
seashore for the blessing of the 
waters, that uniquely Greek celebra- 
tion of throwing the cross in the sea, 
and having young men dive for it to 
retrieve it with great fanfare and 
pride. When there is no seashore, 
they go to the lake, or the river, and, 
in villages, to the main source, an an- 

cient cistern with constantly running 
water from the mountains. 

The blessing of the sea is not 
strange in a country that is virtually 
surrounded by it and has made its liv- 
ing off of it for centuries. As with most 
things Greek, the origin of this goes 
back to the ancients and the fear 
sailors and their families had of the 
God Poseidon, who was so unpredic- 
table and brooding that he would 
erupt at any moment sending sailors 
into the deep and their families into 
mourning. He had to be appeased 
with all sorts of libations. The throw- 
ing of the cross into the sea is also an 
appeasement of sorts, and it does 
make magnificent theater. 

What continues to interest me is 
the relationship of this to the word 
LIGHTS. I think the holiday started 
as a celebration of light, the end of 
the period of darkness, of having to 
be shut in, and the beginning of the 
lengthening of days and of hope. It 
was also the start of a new sailing 
season for those who lived off the 

This combined celebration of light 
and water brings to mind the changes 
that have occurred in my country 
which was so blessed by both water 
and light. Now the Mediterranean 
and the Aegean are polluted and the 
wondrous light of Attica where the 
Athenian spirit reached heights of ex- 
cellence has become diffused with 
particles that hide the Acropolis in a 
cloud. It breaks the heart. I hope that 
we will all work to clean both the seas 
and the air so that life will flourish in 
the deeps and light will bless us all 
with Epiphany. 

Note: Katerina Whitley's commen- 
taries are heard every Monday even- 
ing at 6:30 at 89.3 FM. on WTEB, 
the public radio station in New Bern. 


Page 5 

January 1988 

You and your 
aging parent 


I strongly believe that our parents 
and grandparents are a joy to be 
around. They provide insight and 
wisdom in the midst of the harrowing 
lifestyle of the 1980s. But there also 
can be picky annoyances which cause 
friction between parents and children 
of all ages. 

One of the three major social 
theories of aging, continuity, states 
that an individual's personality type 
remains fairly constant throughout 
life Consequently, if an individual is 
grumpy when he or she is 20, pro- 
bably he or she will also be grumpy at 
age 70. To a large degree, the same 
idea holds true for familial relation- 
ships. If your father's way of clearing 
his throat, or your mother's probing 
questions have always annoyed you, 
you can count on the same an- 
noyance when you are middle-aged 
and they are elderly. It is equally im- 
portant to realize that aspects of our 
lifestyle may continue to be sources of 
irritation to our parents (my father still 
expects me to check the addition on 
all items purchased; after all, he 
does) . 

The major differences in the nature 
of the relationship between middle- 
aged children and their elderly 
parents is that now both are mature, 
rational, sensitive, caring adults; or at 
least we think we are. 

There are four points which 1 find 
helpful in keeping me more mature, 
rational, etc. in my relationship with 
my parents. 

1. Look for the development and 
growth in your parents. 

While the personality types do re- 
main fairly constant, our parents' and 
our own life circumstances do 
change. We expect our parents to be 
cognizant of the changes which are 
occuring in our lives (marriage, 
children, divorce, job change), but 
we often fail to recognize equally im- 
portant changes occurring in their 
lives (empty nest, retirement, illness, 
deaths of friends). As middle-aged 
children, we somehow expect our 
parents to remain as they were during 
our teenage and young-adult years. 
Our parents continue to grow and 
develop socially and psychologically. 
A tragic source of misunderstanding 
can be when middle-aged children 
relate to their parents as they were in 
the past, not as they are today. 

2. Tell you parents your limitations, 
and ask for their expectations. 

It is important, and perhaps most 
difficult, not to confuse our role as 
caregivers with our role as son or 
daughter. As our parents age, there is 
a good chance that they will rely on 
us for goods and services which, in 
the past, they obtained for 
themselves. It is very reassuring for 
our parents if we clearly and 
repeatedly tell them that they can de- 
pend on us in an emergency. On the 
other hand, we can also discuss how 
the limitations imposed by our jobs 
and family can fit into our parents' 
daily needs and expectations. By 
honestly and clearly defining the 
parameters of our mutual 
dependence, we can both assuage 
some guilt and allow ourselves the 
freedom to be loving and caring when 
we are with our parents. 

3. If our parents are getting older, 
that must mean we are, too. 

Not only do our parents not act 
the way they did when we were 
young adults, they also don't look the 
way they did. Our parents are a cons- 
tant reminder of our own aging; we 
should not avoid our parents or 
blame them for our wrinkles. In fact, 
if we can acknowledge and accept the 
physical changes in our parents, we 
are better able to accept our own 

4. Analyze how your parents' 
lifestyle fits into your environment. 

If your parents are coming for a 
visit, or to live with you, they may be 
confused or alienated by some of the 
simplest aspects of your household. 
For example, I remember the mutual 
embarrassment when my father 
mistook my daughter's curling iron 
for his electric toothbrush, or when I 
suggested to my mother that it might 
be disastrous if she continued to do 
her needlepoint in the waterbed. 
There are some programs that 
analyze for safety the living environ- 
ment of an older person. Perhaps the 
best way that we can personally ap- 
proach the situation is to look careful- 
ly at our parents' present home and 
assess their living patterns. 

1 have found that my parents want 
to spend a certain amount of the day 
in a quiet place (bedroom, sitting 
room, etc.) which is removed from 
the chaos of the rest of the house. 
Also, the thought of sharing a 
bathroom with a pre-teen gives them 
nightmares. I have asked my parents 
what would make them comfortable 



on hospital beds some curl, moan. 

fluid lines and nasal feeding tubes 

coil as tendrils from frail bodies. 

they track white apparitions, who measure 

pulse beats, body heat, urine levels. 

IV pumps grind through neon days and nights. 

most have caregivers who read mail, spoon feed, 

and wait. . .for time wears slowly as eroding 

marble statues in ancient pantheons. 

this one lies alone, no one visits. 

long ago the nursing home sold her bed. 

her heart swells, collapses a skeletal chest. 

poor woman; she's not in her right mind... 

keeps pulling out her catheter. 

so, now cotton bands bind both wrists 

to stainless steel bedrails. 

IV needles pierce her wrists. . .she seems 

crucified as she tugs outstretched arms. 

it is well, well after midnight. 

from bedroom pitch her eyes open 

and stare at the lighted doorway. 

her parched lips whisper "i thirst." 

the doorway begins to glimmer, then blaze. 

a luminous figure stands at the doorway— 

his arms stretch wide, needles fly out. 

restraints unbind, dangle from rails. 

she rises from the shadowy bed 

and steps into the light. 

she walks through a phosphorescent tunnel, 

and emerges by an enormous wall made of diamond. 

through a gate she passes into a vast courtyard. 

she smells the pungent odor of citrus groves. 

dew-dappled grass drenches her bare feet 

as she saunters to a swollen branch, and 

picks a plump orange, peeling its thick rind, 

acrid droplets spray her baby-cheek skin. 

she bites deeply into each juicy section. 

between orchid banks a crystal river 
gushes from a colossal white throne, 
the luminous figure appears by her side... 
constellations spiral behind his smiling eyes, 
she is filled with warmth 
as he takes her hand, 
and leads her toward 
the light on the throne. 

Peter Venable is a parishioner at St. Paul's in-the- 
Pines, Fayetteville 

when they visit, and we have discuss- 
ed what is, and is not, possible. At 
least there are no surprises. 

These four points are just the tip of 
the iceberg, but I find that they do 
start a thought process about the 
specific situation of our elderly 
parents. If we can somehow remove 
some of these minor pressures we, 
and our own children, can benefit 
from our parents' wisdom, insight 
and ability to survive traumatic events 
in a rapidly changing society. 

Mr. Dexter L. Burley is Director of 
Gerentology in the Augusta Resource 
Center on Aging in Augusta, 
Georgia. He read the essay "The 
loneliness of old age" in the October 
issue of Cross Current and sent us 
this article. We welcome contribu- 
tions on the subject of aging, how to 
prepare for it, and how to deal with 
aging parents in Christian love and 


Page 6 

January 1988 

Rediscovering healing 

The holy in the physical — 
hands, oil and sacraments 


Each of the seven sacraments has 
significant matter, "the outward and 
visible signs," which are the marks of 
the sacrament. The water of Holy 
Baptism, the bread and wine of Holy 
Eucharist, the rings of Holy 
Matrimony are the significant matter 
of these sacraments. The laying on of 
hands is significant matter in Ordina- 
tion, Confirmation, and the Recon- 
ciliation of a Penitent. Hands are also 
important signs of inward and 
spiritual grace in the manual actions 
of Holy Baptism, Holy Eucharist, and 
Holy Matrimony. Holy Unction or 
"healing" also has such visible signs of 
the spiritual grace imparted through 
this sacrament. We know the signifi- 
cant matter of healing to be hands, 
oil, and the prayers of the gathered 

In this article on healing ministries, 
we shall consider some of the 
liturgical aspects of a healing service 
in the context of the significant matter 
which marks this sacrament. First of 
all, hands are laid upon the in- 
dividual's head who is to receive the 
grace of the sacrament. The person 
may be kneeling at the altar rail in 
public worship or standing there; 
he/she may be lying on a hospital 
bed or seated in a private setting. 
Others, in addition to the priest or lay 
person primarily offering the prayers, 
may place a hand upon the shoulder 
of the person receiving. This touching 
establishes personal contact not 
unlike the administration of Holy 
Eucharist, the priest's hands upon 
baptism, the bishop's hands upon 
confirmation, and the bride's and 
groom's hands united in marriage. A 
kind of peace is passed and a rela- 
tionship established, like the personal 
relationship our Lord desires with His 
people. Jesus usually touched a per- 
son in His miracles of healing. And 
touch does heal mysteriously on 
many occasions, and touch always 
calms and communicates love and 

After the laying on of hands, either 
before or after the prayers, an in- 
dividual may be annointed with oil in 
the name of the Trinity. This is the oil 
of unction set apart for this purpose 
by a priest, not to be confused with 

the Chrism, oil consecrated by the 
Bishop for use in Holy Baptism. This 
annointing suggests all the uses of oil 
in the Old and the New Testament in 
ministry to the sick, rites of purifica- 
tion, and marks of honor and special 

Prayers are said for the healing of 
the individual or the healing of other 
persons for whom the individiual is 
concerned. Prayers are said for any 
manner of healing needed: physical, 
emotional, or spiritual. Prayers may 
be said for the mending of broken 
hearts, for deliverance from addic- 
tions, for the healing of anger of 
jealousies or any manner of broken- 
ness in that person or others. The in- 
dividual might quietly voice his or her 
specific prayer concerns or simply 
present himself silently for general 
prayers of healing. Those offering the 
prayer may pray silently or aloud, ex- 
temporaneously or from prepared 
prayers, according to the custom of 
the service or the situation. These are 
prayers prayed not by just the person 
who is laying on hands and annoin- 
ting but by the entire community 
gathered. Even the persons remain- 
ing in their pews at a service of heal- 
ing are participating in the sacrament 
of healing by their prayers for the in- 
dividuals coming forward. The in- 
tercession of a faithful community 
gathered in God's name is an impor- 
tant sign along with the hands and the 
oil. In places where there was little 
faith, Jesus could do little or no heal- 

Although a public healing service is 
best offered in the context of Holy 
Eucharist, the priest need not always 
be the primary minister of healing at 
the laying on of hands. The laying on 
of hands and annointing with oil with 
prayers for healing is a ministry of 
both the laity and the clergy. Many 
lay persons own gifts of intercession 
and insights into healing ministries, 
and they may be called to offer this 
sacrament either in worship or in 
private settings. 

When Holy Unction is offered in 
the celebration of Holy Eucharist, it 
comes after the Prayers of the People 
and the General Confession as a part 
of the intercessions. The Peace is 
then an appropriate closure as the 
people turn to the Offertory and 

Great Thanksgiving. On some occa- 
sions. Holy Unction might be offered 
after the celebration. The laying on of 
hands and annointing and prayers 
might be enjoyed in any setting where 
prayers are appropriate, whether or 
not a Eucharist is to be celebrated. 

One way of understanding this 
often misunderstood sacrament is to 
simply see it as a ritual for offering 
any and all of our brokenness to God 
for His mending. Broken bodies, 
broken spirits, and broken hearts, 
broken wills, and broken relationships 
are all handed over to the Lord for 
His caring, comforting, and the 
rebuilding work of His healing love. 
We do not necessarily know how or 
when our Lord's healing love will 
bind up our broken places and make 
us whole. We only know that, when 
we faithfully offer up to Him matters 
in our lives which need healing, He is 
as quick to heal, as He is also quick to 
forgive us our faithfully confessed sins 
and is quick to gift and empower us 
for our faithfully offered ministries. As 
He healed so many people in His ear- 
thly ministry, Jesus Christ is ready to 
heal us today in His heavenly ministry 
through the power of the Holy Spirit. 
The sacrament of Holy Unction, 
commonly called "healing" is one 
channel by which we receive this 
Divine love through hands, oil, and 


By Canon Jim Glennon, 
Bridge Publications 


Is the Church of Jesus Christ really 
called to "heal the sick"? Today? In 
the Episcopal Diocese of East 
Carolina? According to Jim Glennon, 
Canon of St. Andrew's Cathedral, 
Sidney, Australia in his book Your 
Healing is Within You we certainly 
are called to heal the sick. I find it dif- 
ficult to refute him, unless I am ready 
to deny Holy Scripture. 

His book not only tells us what we 
should be doing, but in clear, concise 
language tells us why and how. In a 
very easy-to-read style, the author 

answers the question, "Does God still 
heal today"? He writes about the 
prayer of faith, the healing of 
memories, the power of the Holy 
Spirit, the healing ministry of the 
disciples of Christ, and many other 
aspects of the healing ministry. He 
uses some 200 references to Holy 
Scripture and many vivid, personal il- 
lustrations of divine healing. Only 
after he has thoroughly documented 
his case does he close with Jesus' 
words, "The Kingdom of God is 
within you" (Luke 17:21) and adds, 
"your healing is within you ." 

There are many other books on 
divine healing suggested by The 
Order of St. Luke the Physician in- 
cluding, Healing and Christianity, by 
Morton Kelsey (Harper Row); 
Healing Light, by Agnes Sanford 
(Ballantine) ; and Your Healing is 
Within You must be one of the best 
for readability and thoroughness. The 
Rev. Dennis J. Bennett in his review 
of the book seems to sum it up 
perfectly when the writes, "This is a 
remarkable book." It is so down-to- 
earth it can be used with a group or 
individually. It leaves me wondering 
what might happen if we the church 
really got serious about intercessory 

Our Lord s instructions to His 
disciples to "preach the gospel and 
heal the sick" surely applies to us to 
day. As the faith of our church grows 
so too will our ministry of healing the 

Charles O H Home. Jr. 
Diocesan Healing Commission 
St. Paul's. Greenville 

Note: The Christian Science Monitor 
has run an excellent series of articles 
on Healing as practiced by many 
denominations. If you are interested 
in having or ordering copies please 
call Cross Current. 


Page 7 

January 1 988 

The one hundredth and fifth annual 
convention of the Diocese of East Carolina 

Beyond ourselves — learning to proclaim and to serve in His Name 

The priests, the Rev. Lawrence 
(Pat) Houston, Jr. rector of St. 
Paul's, the Rev. Middleton Woot- 

ten, associate rector at St. Paul's, 
and the Rev. John Price, rector of 
St. Timothy's, the vestries and 
congregations of the parishes offer 
their hospitality and welcome you 
to Greenville. 

The Greenville Hilton will serve as 
the Convention Center with 
assistance from the Sheraton. Dr. 
Robert VanVeld (pictured at left) is 
Diocesan Convention Committee 
chairman. The local chairpersons 
are Helen Rountree of St. 
Timothy's and Charlie O'Bryant of 
St. Paul's. The committee has met 
frequently and has worked hard to 
prepare the way for a convention 
that truly pushes us beyond 
ourselves to proclaim and to serve 
in His Name. 

Greenville, North Carolina 
Hosts: St. Paul's & St. Timothy's 

Convention Schedule 






Registration - Hilton lobby 
(Foundation meeting begins at 2:00) 

Opening Eucharist and Ordination of Deacons 
Bishop Sanders, preacher 

Early morning Eucharist 
An order for the celebration of the Holy Eucharist (Rite III) 
with (optional) laying on of hands - the Rev. Al Durrance, preacher 

The Most Rev. F. Joseph Gossman, Bishop of the Roman Catholic 

Diocese of Raleigh, 
will offer 

the homily at Noon 
Day Prayers on Friday and 
will address the 
Convention. Bishop 
Gossman is known 
to those 

Episcopalians who 
attended the two 
LARC Conferences. 
In keeping with a 
year-long emphasis on 
ecumenism, Bishop 
Sanders and the 

Committee have invited 
Bishop Gossman to 
share his message with 
the Episcopalians 
of East Carolina. 

Details of Schedule 

Clergy: red stoles 

Parish representatives: bring banner, pole and stand 
Acolytes: Meet with Joe Cooper at 7:30 in pre-f unction area. 



Opening of 105th Convention 
Bishop Sanders' address followed by group discussion 

(please, see details) 

NOTE: There will be no Hunger Bazaar this year. We are taking a break to lift 
the bazaar back up to the level of excellence with gifts that honor the Presiding 
Registration continues Bishop's Fund for World Relief. All offerings at the services will go to the 
Presiding Bishop's Fund for World Relief. 

There will be a Hunger Luncheon for the same cause, the Presiding Bishop's 
Fund, for hunger relief. 

A buffet breakfast will be offered each morning. 






Noon Day Prayers 
Bishop Gossman addresses Convention 

Hunger Luncheon 
at the American Legion Hut 

Reconvene Convention 

Hearings (Topics to be announced) 

Break Bread with Christian Ed. 

Banquet and entertainment 

Discussion Groups:? 

The Liturgy of the Word: Morning Prayer, 
Business Session, 
The Liturgy of the Table: The Holy Communion 

AH delegates have received a letter about the topics of discussion. They are 
the goals of the diocese: evangelism, servant ministry, black ministries, 
stewardship, congregational development and leadership. 

You should have chosen your topic of interest and returned the card to the 
appropriate address. The Department of Christian Education is in charge of 
the discussion groups. They have selected the group facilitators and the 
number of groups on the basis of your choices. They hope that you have 
thought carefully about these goals and that you have discussed them with 
people in your parish. 

All your suggestions, ideas and hopes will be noted by the facilitators and 
taken back to the chairpersons of the commissions dealing with these topics. 

Of great help will be the Bishop's words; in his address he will discuss these 
goals. Please be prepared. 

The Hunger Luncheon will take place at the American Legion Hut which is 
marked on your map. A shuttle bus will be available. The host parishes are in 
charge of the luncheon. 


Page 8 

January 1988 

New servants to be 
ordained at convention 


A new venture in ministry for the 
Diocese of East Carolina will begin at 
the 105th convention as the first 
group of diocesan trained deacons 
are ordained at the opening liturgy. 
These five persons will join Deacon 
David Koskela, who was ordained at 
last year's convention, and will be on- 
ly the first of many men and women 
who will enter this ordained ministry 
of servanthood. 

The Church as a whole is taking a 
new look at the diaconate and how 
the renewal of this particular order of 
ministry can serve those in need as 
well as symbolize this sacrificial ser- 
vice to the rest of the Church and the 

The persons ordained at this con- 
vention are of different backgrounds 
and have been called to divergent ex- 
pressions of service in and outside 
their respective parish churches. 
However, they share the belief that 
ordination is not to be viewed as a 
special recognition, but as an affirma- 
tion of the overwhelming importance 
of the servant ministry to which all 
Christians are called. I believe I can 
best share the excitement I feel about 
this venture by sharing with you brief 
profiles of the persons being ordain- 

Andrew J. Atkinson is a member 
of St. John's, Wilmington. The 
Finance Director of New Hanover 
County, Andy is married and has two 
children. A volunteer with the Rape 
Crisis Council, Andy also serves with 
the Episcopal Urban Ministry in Wilm- 
ington and as a coordinator for 
Episcopal youth ministry in his city. 
Like all the candidates, he believes 
that one of the most significant im- 
pacts of ordination is to symbolize the 
servanthood of Christ. His dream is 
to help energize others to share in ser- 
vant ministry. Andy also noted that 
the study of Scripture in the 
diaconate school and the steady sup- 
port of his rector and parish of St. 
John's have helped him to grow into 
this vocation. 

Looking happy to have graduated the future deacons are (from left to right): Fred 
Moncla, Andrew J. Atkinson, Vera Hayes, William Boman Etters, and James O. 
Smith, Jr. 

(This article was written by Dr. Jim 
Smith, Jr., one of those being ordain- 
ed at convention) . 

William Boman Etters works as 
a sales representative for Abbot 
Laboratories. Bo, his wife and three 
children, are members of St. John's, 
Wilmington. Currently involved in 
Hospice for the Dying, he feels that a 
significant "listening" ministry has 
begun to develop among his business 
contacts also as they discover his 
religious commitment. His hope for 
the future is to assist in developing the 
diaconate in this diocese in a way that 
will strengthen servant ministry for 
everyone. Asked what has helped 
him to clarify his vocation as a 
deacon, Bo pointed to the Education 
for Ministry course, the diaconal 
school and spiritual direction. 

Vera Hayes, who is married and 
has two children, is also from St. 
John's, Wilmington. She is currently 
lay assistant at St. John's and believes 
this role is intended to enable the 
ministry of others. As a deacon she 
looks forward to a growing pastoral 
ministry which will include taking the 
Sacrament to the sick and shut-in. 
Just as the formation program for the 
diaconate helped deepen her 
understanding of her vocation, so 
Vera hopes to help others who are 
searching for a servant relationship 

with God and Creation. 

Fred Moncla resides in Elizabeth 
City with his wife, and they have five 
children. Currently a member of 
Christ Church, Fred serves the com- 
munity as a gynecologist. His deep 
concern for the sick gains further ex- 
pression through his medical missions 
each year in Haiti. Fred understands 
his ministry as an act of thanksgiving, 
and in the future hopes to develop 
more medical missions both here and 
overseas. As did some of the other 
candidates, Fred expressed concern 
that the development of this order of 
ministry in no way inhibit the growing 
commitment to ministry by the laity. 

James O. Smith, Jr., resides in 
Greenville with his wife and one 
child; he is a member of St. Paul's, 
and is an associate professor of 
Management at East Carolina Univer- 
sity. Actively involved with the 
Episcopal ministry to E.C.U., Jim 
also serves as a counselor at a local 
crisis center. One dream he holds is 
for further development of campus 
ministry in Greenville and around the 
diocese. He also feels a strong per- 
sonal committment to assisting others 
to discover their gifts and ways to 

engage them. Thankful for the ex- 
periences provided by the formation 
program, Jim stated that a principal 
insight gained linked the experience 
of "call" to ministry with the attending 
grace piovided by God to carry it out. 

Deacons who prepared for and in- 
tend to remain deacons are already 
making a difference in the lives of 
many. The North Carolina Diocese 
ordained its deacons last fall. One of 
them, Mrs. Bobbie Armstrong of 
Apex, has chosen Farmworker 
Ministries as her area of service. She 
has been a dedicated and untiring 
servant ever since. 

She has shared the work and 
burden of our outreach worker. Amy 
Trester, with persistent love, and has 
helped many migrant workers in the 
new legalization process. 

The Department of Christian Social 
Ministries is grateful for Bobbie's ser- 
vanthood, one of the best examples 
of what this old/new order can mean. 

Next month you will read about 
another soon-to-be ordained person 
who also helps with Farmworker 
Ministries, Rebecca Blair. 


Page 9 

January 1988 


^Executive Council — Clergy^ 

Choose three 

The Rcv^ Christopher Mason, rector of St. 
Stephen's, Goldsboro. Diocesan Involvement: Chair- 
man Diocesan Youth Committee; member Commis- 
sion on Liturgy; Summer Camp Program; served on 
Initiatory Rites Committee. Parish Involvement: Assis- 
tant Rector St. James, Wilmington, 4 years; July 1986, 
Rector of St. Stephen's. 

"Chris wants to serve in this capacity. He is interested in and active m 

diocesan affairs. " 

Submitted: Lillian W. Bland 

The Rev. K. Weldon Porcher, rector of St. An- 
drew's by-the-Sea, Nags Head. Diocesan Involve- 
ment: Three years service, Commission on Ministry; 
two years as Chairman. Parish Involvement: Rector 
St. Andrew's by-the-Sea 

"Don 's experience on the Commission on Ministry of this Diocese and on 
the Executive Council of another diocese will be of value to East Carolina. " 

Submitted: Helen Cliborne 

The Rev. Lucy B. Talbott, rector of St. Paul's in- 
the-Pines, Fayetteville. Diocesan Involvement: Chair- 
man. Commission on Ministry; member, Christian 
Education Committee; Chaplain, Episcopal Church 
Women; member. AIDS Task Force; Cursillo Staff; 
Diocesan Consultant; staff. Sr. High Summer Con- 
ference; member, Abortion Task Force. Parish In- 
volvement: Rector St. Paul's in-the-Pines, four years; 
Assistant, St. Clement's, Alexandria, Va.; Outreach 
Missioner, Episcopal Parishes of Alexandria. 

"A priest of the Church since 1982, Lucy has demonstrated her leadership 
skills both in the Diocese of Virginia and East Carolina. As a member of the 
Consultant Network of the Diocese of East Carolina, I have observed her 
skill in working with groups and individuals to encourage and assist their 
development as leaders. 

Submitted: C. Phillip Craig 

F. Donald Hickman, St. John's, Wilmington. 
Diocesan Involvement: Past member, Commission on 
Ministry; Diocesan Stewardship Commission; Cursillo; 
Happening. Parish Involvement: Vestry; Layreader; 
Choir member. 

"Don is an active Christian who is interested in the workings of the Diocese. 
I believe he will make an outstanding member of the Executive Council. " 

Submitted: John W. King 

John C. Hill, II, St. Peter's, Washington. Diocesan 
Involvement: Member, Washington Area Planning 
Group, 86-87; Chairman, Beaufort Co. Episcopal 
Council; member, Bishop's Advisory Council, Nor- 
theast area; member, Diocesan Consultant Network. 
Parish Involvement: Member, Steering Committee, 
St. Peter's Renovation Project, 84-85; Vestry. 

"His leadership and devotion to St. Peter's and the Diocese can be seen 
through the many committees he serves on. " 

Submitted: Alice W. Lynch 

Mr. Clarence Leary, St. Paul's, Edenton. 
Diocesan Involvement: Deputy, General Convention; 
Delegate, Diocesan Convention; Trinity Center Board 
of Managers; Finance Commission; Chairman, 
Stewardship Commission; Layreader, Coalition. 
Parish Involvement: Vestry; Layreader; Chalice 
Bearer, Outreach Committee Member. 

"Clarence has been a key person in the planning and implementation of 
programs, activities, projects which have helped further the mission and 
ministry of the Church in our Diocese. " 

Submitted: The Rev. Ralph Kelly 

Executive Council — Lay 

Choose four 

Mary M. Gornto, St. James, Wilmington. Parish In- 
volvement: Vestry member; Senior Warden 

"Mary's management and leadership skills will be shared by the Diocese 
through service on the Executive Council. " 

Submitted: The Rev. Robert Cook 

George Roraback, St. Paul's in-the-Pines, Fayet- 
teville. Diocesan Involvement: Member, Evangelism 
Commission. Parish Involvement: Worship, Steward- 
ship, Layreader Chairman; Vestry; Layreader, 
Chalice bearer; Choir. 


"I feel his involvement in many facets of ministry on a local level would be 
an asset to our Diocese and to the Executive Council. " 

Submitted: Suzanne Sharron Bledsoe 


Page 10 January 1988 


Carl D. Rosenbaum, St. John's, Fayetteville. 
Diocesan Involvement: Delegate, Diocesan Conven- 
tions. Parish Involvement: Junior Warden; member, 
Vestry; member, Search Committee. 

"Life long Episcopalian with much interest in the church and knowledge 
about the church. " 

Submitted: William C. Powell 

John P. Simpson, St. Paul's, Beaufort. Diocesan 
Involvement: Co-chairman, 104th Diocesan Conven- 
tion; Delegate, 103rd Diocesan Convention. Parish In- 
volvement: Member, Vestry; Senior Warden; 
Layreader; Chalice Bearer. 

"Jack is interested in the work of the Diocese. He would he a strong 
member of the Executive Council with much to offer. " 

Submitted: George D. Muir 

Joseph H. Conger, St. Paul's, Edenton. Diocesan 
Involvement: Convention Delegate. Parish Involve- 
ment: Junior Warden; Standing Committee. 

"He will make an excellent member of the Executive Committee. " 

Submitted: Elizabeth I. Taylor 

Standing Committee — Clergy 

Choose one 

The Rev. Dr. John Randolph Price, St. 

Timothy's, Greenville. Diocesan Involvement: Assis- 
tant to the Bishop for the Diaconate; Diocesan Consul- 
tant, Evangelism; member, Liturgical Commission; 
member, Commission on Ministry; two terms, Ex- 
ecutive Council; former chair, Youth Committee of 
Diocese; former member, Dept. of Stewardship. 
Parish Involvement: rector, St. Timothy's, Greenville. 

"John has exhibited a strong and steady commitment to our diocesan life 
over the past 11 years and has provided able leadership in a variety of 
areas; he is also quite knowledgeable about issues before the larger 

Submitted: Sharon R. Lennop 

Standing Committee — Lay 

Choose one 

Robert S. Hackeny, Trinity, Chocowinity. 
Diocesan Involvement: Delegate, 104th & 105th 
Diocesan Conventions, Lay visitor for Diocesan 
stewardship. Parish Involvement: Vestry; Worship; 
Layreader; Chalice Bearer. 

"His active participation at the parish level, coupled with his interest in 
Diocesan affairs, make him an ideal candidate for this vital post. " 
Submitted: John Thompson 

Iredell Hilliard, St. Andrew's on-the-Sound, 
Wilmington. Parish Involvement: Vestry; Senior 
Warden; Budget & Finance Committee; 
Layreader/Chalice Bearer; Sunday School Teacher. 

" 'Ting' is a mature and highly experienced churchman with well exercised 
visions of both outreach and renewal. 

Submitted. J. Blaney Pridgen, III 

Dr. Allen Hornthal, St. Paul's, Edenton. Diocesan 
Involvement: Standing Committee; Executive Coun- 
cil; Foundation; Chairman, Budget & Dept. of 
Finance. Parish Involvement: Vestry; Senior Warden; 
EYC Advisor; Choir. 

"He can always be depended on for a conscientious effort and excellent 
results. " 

Submitted: Elizabeth I. Taylor 

Trustees of the diocese 

Choose one 

Waverly Broad well. Holy Trinity, Fayetteville. 
Diocesan Involvement: Former member, Executive 
Council; Finance Committee; Creative Christian 
Stewardship; Trinity Board of Managers, Trustee. 
Parish Involvement: Chairman, Search Committee; 
Senior Warden. 

"Waverly has the experience, ability and commitment to serve the Diocese 
as Trustee for a second term. " 

Submitted: James R. Boyd 

Thompson Children's Home 

Choose one 

Mrs. Patricia Storie, St. Paul's, Edenton. 
Diocesan Involvement: Staff, Camp for Handicapped 
Persons. Parish Involvement: Vestry; Outreach Com- 
mittee Chairperson; Choir. 

— Lay 

"Pat has had long-standing interest in the ministry of Thompson Children's 
Home. She has supported the ministry financially and has encouraged 
others to do so. Her compassion, present work experience with the Heart 
Association in developing fund raising, experience on the parish vestry will 
all serve Thompson Children's Home well. " 

Submitted: The Rev. Ralph Kelly 


Page 1 1 

January 1988 




The Diocese of East Carolina has surpassed the million dollar 




mark for the first time in its history. On with 

mission and ministry! 

Balance Brought Forward 






Episcopal Foundation 



Pledge Prior Years 







Sarah Graham Kenan 



Grants to Seminarians 






Continuing Education-Clergy 

5 805 32 





Creative Christian Stewardship 



Clergy Conferences 



Price-Noe Fund for Theo. Ed. 







Editor's Salary 




Contributing Editors 



Expenses and Photos 







Jalal y 



Ppn^inn Prpminm 






I Itilitip*; 







Hoi icinn 
i luuDii ly 



Department Work 







Education for Ministry 



for program & ministry 



o i ceo cn 




Pension Premium 









Tra vsl 











for finance & administration 

V — VJal I L [ 1 V^llUICIHib 

43 1 3Q 9f> 




Grants to Churches 







Department Meetings 






New Work 



Area Studies 



YUU 1 rl <^UUKUllN/\ I UK 

Salary and Travel 






Moving Expenses 













Payment for IRA 



I c 1 I5IUI 1 O U IJ |_J 1 1 1 1 1. 1 1 L 

2 060 00 





Diocesan Loan Payment 



Janitorial Service 






Yard Service 



Postage & Printing 









General Office Expense 






Payroll Taxes 



Audit Expense 









New Copier 












Health & Life Insurance 



Retired Clergy 





Diocesan Insurance 





Graham Capital Improvement 





Diocesan Convention 







Page 12 

January 1988 



Be a Window of Hope 
in a World of Need 


More than 50,000 Ethiopian children have become orphans dur- 
ing the famine in East Africa. Incalculable hunger and suffering 
continue to cast a shadow on their lives. Through the Anglican 
Childcare Fund, your sponsorship can open a window of hope 
for these precious children. You can help them grow up physi- 
cally healthy and spiritually whole. 

The Most Rev. Edmond L. Browning. Presiding Bishop 
The Presiding Bishop's Fund for World Relief 

□ Yes, I want to sponsor ; Ethiopian child(ren) for a year, 

at $540.00 per child, payable as follows: 

f □$ 45 per month per child (12 payments) 
W| |W □ $1 35 per quarter per child (4 payments) 
fci^ □ $540 per year per child (1 payment) 
Enclosed is mv check for $ 

WHEREAS, hunger is a worldwide problem; (Church World Service reports 
that 28 people die from hunger-related causes every minute, about half of 
them being children. Hunger is a fact of life for one out of every eight people 
on earth, and its exists even in our community) . 

AND WHEREAS, there are economic, political and cultural causes for 
hunger, the root cause being poverty; (The poor have neither the money to 
buy food nor the land to grow it) . 

AND WHEREAS, the United States proposed and all nations at the 1974 
World Food Conference accepted the bold objective "that within a decade no 
child will go to bed hungry, no family will fear for its next day's bread, and no 
human being's future and capacities will be stunted by malnutrition"; 

AND WHEREAS, the National Academy of Science reported in 1977 that it 
was possible to eliminate the worst aspects of world hunger within 20 years, 
but lack of political will was the main obstacle; 

AND WHEREAS, the poor and the hungry have no voice in the halls of 

THEREFORE, BE IT RESOLVED THAT, as Episcopalians, we affirm the 
right of every person on earth to a nutritionally adequate diet; 

AND BE IT FURTHER RESOLVED THAT, we use the wisdom and strength 
gained through our prayer for the hungry to respond to their physical needs by 
increasing our contributions of time and substance to help them; 

AND BE IT FURTHER RESOLVED THAT, every parish will attempt to raise 
the hunger awareness of its members, as to the causes and effects of hunger, 
by having at least four one-hour programs in 1988 on the subject; 

AND BE IT FURTHER RESOLVED THAT, every parish consider adopting a 
child or family to support financially through social services agencies or a na- 
tional agency such as the Anglican Childcare Fund of the Presiding Bishop's 
Fund for World Relief; 



General Convention Budget 



General Convention Delegates 



Lambeth Travel (Bishop) 


General Church Program 



Est. of New Companion Diocese 



Synod Quota 



Land Stewardship Council 






Thompson Children's Home 



St. Mary's College 



St. Augustine's College 



Univ. of South-Sewanee 



N.C. Council of Ch. Dues 



Episcopal Radio/TV Found . 



Ecumenical Relations 



Hunger Committee 



Christian Social Ministries 



Prison Commission 



Peace with Justice Committee 



Creative Stewardship (70%) 












AND BE IT FURTHER RESOLVED THAT, we speak out on behalf of the 
poor and oppressed in our country and around the world by communicating 
our concerns to our government leaders, so that our understanding of Chris- 
tian ethics will be reflected in our government's actions and policies. 

Opportunities and Needs 
For Mission and Ministry 

Mission Development 

Support current and beginning new mission 

Reduction in dependence on the Foundation 

for current operating expenses 
Diocesan Program & Outreach Ministries 

Expansion of current program and support 

of outreach ministries 
National Church 

Increased support for mission and ministry 

through the National Church 
Maintenance of Diocesan House 

Improvements of grounds and maintenance 

of buildings 
Budget Appreciation 

Normal appreciation of the 1987 Diocesan 

budget of $950,000 









Page 13 

January 1988 

Journey through the 

A priest shares in the pain 

valley called AIDS 

My brother Buff died from diseases 
arising from AIDS on the day after 
Ash Wednesday this past Winter. 
With his permission, I am sharing part 
of his story and part of mine as I 
traveled closely with him in the nine 
months between his diagnosis and 
death. I do so in the hope that it 
might help, as we all struggle together 
to sort out what it might look like to 
minister with persons with AIDS and 
those close to them. 

LucyB. Talbott 

Buff's first call came late on a 
Wednesday morning at the end of 
August. He was strained and my 
worry mounted. "I have bad 
news... "and my mind echoed AIDS 
as he said it. AIDS that was showing 
up in Karposi's Sarcoma. "Probably a 
two-year life expectancy, maybe one, 
but you know many have lived for 
seven years... But I've had trouble 
since this time last year. . ." It all wash- 
ed over me. I was not surprised; it 
was as if a sleeping dragon had 
awakened in my mind. I had known 
for many years that Buff was gay, in 
and out of relationships. He lived in 
New York City. I remembered dinner 
with a friend from New York City in 
the year or two before AIDS had a 
name, describing a kind of peculiar 
cancer that was springing up in New 
York City. When AIDS emerged, I 
thought of Buff, and put it away, that 

And here it had erupted. I was not 
surprised, and that was no help at all. 

We spoke a long time. Yes, I 
would be his spiritual advisor through 
it. Yes, I would keep him company 
with the rest of our family, two 
brothers, two sisters, spouses, 
friends, numerous children. Yes he 
had told his two children and yes it 
was awful. 

He spoke of his avoidance of other 
friends with AIDS, of his own fears of 
having it for nearly a year, of the 
diagnosis in June but not being able 
to share it until now, of his worries of 
getting work, of a supportive group of 
friends. And he spoke of feeling bad, 
without energy in a way he could 
never have imagined. We talked and 
cried, and then some more. 

I realized that I might know more 
about the disease than he did, a 
frightening dilemma. From pastoral 
experience at another time, and 

reading alongside that journey, I 
knew how AIDS ran its course and I 
knew it made for an ugly dying. 1 
knew one could lose one's mind with 
it, and I couldn't conceive of how he 
could learn this as being about him. 
Yes, I would get up there in the next 
several weeks. We rang off. 

I closed my door and cried. Then 
splattered on my secretary and went 
home. As the shock began to wear 
off, by a curious twist of timing I was 
called by the mother of a young 
parishioner dying with cancer: Bob 
was very bad off. During his illness, 
Bob and I had spoken of the delight 
of being as brother and sister. I went 
and kept company through the after- 
noon with Bob's mother, as Bob slip- 
ped further from us. Returned to the 
church for the regular Wednesday 
night Eucharist and Healing Service. 
Normally, this service is a lovely time, 
but I couldn't yet share Buff's need for 
healing, or mine, or find words for 
any of it. 

I knew their sexuality was not 
a choice; one would have to 
be crazy to choose to be gay in 
this culture. I knew it was a 
faithful realization of who 
they were created to be and 
that they too were created in 
the image of God. 

Thursday morning I wrote the 
Bishop and spoke with the Sr. 
Warden about Buff. What about the 
parish? It seemed best to share it with 
them. To the hospital and Bob's 
death Thursday night. Funeral plan- 
ning on Friday and glorious service 
on Saturday lome for a 

parishioner I loved, close to home for 
two brothers. Where do these quirks 
of time come from? Painful, but 
helpful: I could not have dealt with 
normal routine. 

Sunday is a blur. Monday, day off. 
Anger with Buff rose up over me. I 
decided to mow the lawn with it. The 
noise echoed my hollering; the exer- 
cise pulled the muscles of my anger 
into focus. It was not that he was gay. 
Long since with him and others I 
have pastored I had experienced too 
much anguish from lesbians and 
homosexuals to judge them bad. 
Long years of pastoral work in 
Washington, D.C., where gay people 

are more open, taught me that gay 
people abound. Gay and lesbian 
parishioners had challenged me to 
minister to them, a profound gift. I 
knew their sexuality was not a choice; 
one would have to be crazy to choose 
to be gay in this culture. I knew it was 
a faithful realization of who they were 
created to be and that they too were 
created in the image of God. I had 
read and studied extensive biblical 
and theological material on both sides 
of the homosexual question, and 
found the material which legitimates 
homosexuality as a state of being to 
be more thoughtful, more convinc- 
ing, more consistent with the Gospel 
as I could perceive it. I had dealt with 
some of my homophobia, my own 
fear of homosexuality, in myself and 
others. I had learned that there were 
people behind "the issue." And I had 
learned that gay people are more 
people than gay. So his being gay did 
not anger me. 

What angered me was the implica- 
tion of sexual promiscuity involved 
with his AIDS. I do not find pro- 
miscuity, whether heterosexual or 
homosexual, to be a healthy expres- 
sion of spiritual life. I had also struggl- 
ed hard with too many other gay men 
and women who were trying to be 
faithful in monogamous relationships, 
struggling against the norms of gay 
society they experienced on one 
hand and homophobic society on the 
other, to cavalierly brush aside Buff's 
apparent promiscuity. I was furious. 
What right did he have to bring this 
on himself, his children, God knows 
who else, me, etc. etc. What right did 
he have to bring on his own dying? 

Then I thought about my smoking. 
And a habit of overworking. I thought 
about friends who over-eat. I thought 
about friends who poison themselves 
with their homophobia, their pre- 
judice, their alleged absolute 
Tightness and others' absolute 
wrongness. I thought about friends 
caught in alcoholism and drug abuse, 
and the denial of both. I thought 
about everybody I knew, and realized 
that we were all bringing on our 
death, just as Buff was. Maybe this is 
how original sin plays out. And I 
thought about Bishop Browning's 
remarks in the August Episcopalian 
about compassion. 

"In the sermon at my installation 

this past January, I said that 
'compassion is not a matter of 
sitting apart from a distance, 
lavishing our blessings on 
another. It is a matter of entering 
the pain and suffering of others 
and identifying in the broken- 
ness of the world. To know and 
acknowledge our own broken- 
ness is to understand and share 
in the brokenness of the world. 
To understand our own need for 
Christ, who will heal and restore 
and give wholeness, is to know 
the need of the world in its 
brokenness and its need for 
healing, restoration, and 
wholeness ..." 

Then I cried for Buff and me and all 
of us, caught in our self-destruction. 
And my anger was healed. 

Then came a week of adjustment, 
planning, shuffling, integrating this 
dragon. And calls with my family. A 
glorious Crank-up Service on Sept. 7 
and thence to New York City for 
three days. 

Prior experiences with 
another friend with AIDS had 
freed me from the irrational 
fear of this disease. But not 
until I could really hug the 
person behind the disease: 
that's when I got free from the 

Buff with a rueful, crooked smile, a 
left-over from Bell's Palsey of the 
previous winter. Brightly alight in a 
bright apartment. Talking and plann- 
ing and silence as he rested. A sub- 
way trip to Riverside Church so he 
could show me the church into which 
he had entered and from which he 
wanted to be buried. A short walk 
across Columbia to his favorite pizza 
place, and he ate. A cause for 
celebration: living weak and alone, I 
discovered, he couldn't quite get 
around to eating. And weaving in 
and out the whole time, a bridging. 
Bridging past history together and in 
family, the connected and broken 
places. Bridging our separate lives in 
the last 10 years and similar ex- 
periences. Bridging theology, and 

(continued on next page) 


Page 14 

January 1988 

And the tears and pride from a doctor in the 
congregation the next week: "I was so proud 
to say my church is dealing with this." 

(continued from previous page) 

community, translating each other's 
conceptual systems which described 
overlapping living. Relief that we 
were brother and sister in fact, not 
simply in blood. Gratitude from him 
when I told him he didn't have to pro- 
tect me from his dying, and gratitude 
from me that he was welcoming me 
so generously and graciously into his 
living and dying. And all in slow mo- 
tion: he walked very, very slowly. 
Everest could not have been taller 
than the ascent up the subway stairs. 

He looked then to me like skin and 
bones - but I learned later how fat he 
really was in September. The KS le- 
sions were ruby-brown splotches on 
his face, not open sores as I had 
feared. Happily, at least, I could hug 
him easily. Prior experiences with 
another friend with AIDS had freed 
me from the irrational fear of this 
disease. But not until I could really 
hug the person behind the disease: 
that's when 1 got free from the fear. 

Perhaps because, after all, this was a 
sick person and two of us together 
sad persons. That experience I knew. 
This was not, after all, about a terrify- 
ing disease; it was about two of us 
needing loving through sickness, and 
facing dying, and with that 1 was at 
home. That's where the fear left. 

Buff managed a meeting, clever 
man, of his two primary support 
friends, his two children, me and my 
primary support, a friend he knew 
who had come to New York with me. 
Delighted and smug with himself at 
having us all together. 

And, for me, a shock of terror, 
after I had done all the doing from my 
professional bag of pastoral tricks that 
one could and should do: the terror 
of realizing that there was nothing to 
do but be with him. And I was and he 
was. We stood at one point, for a 
long, long time, holding each other 
up, looking out into the bright after- 
noon, silent. And it said it all. Later, 
too, I was struck anew with the 
realization in that holding of the rare 
intimacy and freedom of bothering 
and sistering. Free from routine sex- 
ual attraction and tension of other 
male/female relationships, we were 
simply free to be easily, powerfully 

We arranged for weekly conversa- 
tions, and we parted. I got off the 
subway at Times Square, leaving him 
to travel three other stops alone to his 
home. Both of us weeping. And then 
I kicked myself. He will have to travel 

so much of this journey alone, ninny, 
you could at least have seen him to 
his stop, up those damnable stairs, 
safely at home. 

And a friend gave me the time and 
care to hear me out on my return, to 
hear my confession, and help me 
make the transition back to normal 
Fall parochial busyness. Life went on. 
Parishioners ached with me, for me, 
frightened, and dealing well with me 
when they could easily have rejected 

The weekly calls with Buff - 
hopeful, depressed, pulling. 
Pneumacistis Carnii had set in, the 
peculiar kind of pneunomia that, 
along with KS, usually signals AIDS. 
The good news was it explained 
some of his weakness when I had 
been there, it was responding to anti- 
biotics, he would get over it. This 
time. The bad news: it was very bad 
to have KS and PC both. I knew it 
shortened his life-span; he then 
didn't, or didn't let on. Calls too 
numerous to count from other family 
people. Busyness and tiredness. 

Then AZT! Yes, I can get it! The 
heavens burst open and flooded with 
light. I got it today! And then much 
more frequent calls for ten days, and 
the shadows lengthened. 

Buff couldn't make rational sense, 
to himself or anyone else. Debilitating 
diarrhea. Not eating. Bumping into 
things. Still living alone, resistant to 
help. Radiation for the KS; not worh 
it. And calls - I'm clear now and 
wasn't when I spoke with you yester- 
day... the Doc says it takes 2-3 weeks 
to adjust, just another two weeks to 
go. Tell me again, tell me again that 
you love me. 

I scheduled a trip for mid- 
November. AIDS Sunday at church, 
following the Presiding Bishop's re- 
quest. With Buff's enthusiastic, 
generous "yes," sharing some of his 
story and mine, the national church's 
information, injunction to the parish 
to share the information with friends, 
to minister to the world's fear. And 
the tears and pride from a doctor in 
the congregation the next week: I was 
so proud to say my church is dealing 
with this. 

Then on to New York. Buff was a 
nasty gray color, thinner, terrible with 
diarrhea. His apartment brutally hot. 
A long afternoon, occasional discon- 
nected conversation breaking his in- 
voluntary sleep. I realized that 
somewhere in my Fall busyness I had 

not seen how dark and short the days 
had grown, and I fought a gray 
envelope that Buff's life was slipping 
into similarly unnoticed darkness. I 
sewed, watched the gray day, got 
angry with him that he would not 
allow help, filled out a deposit slip 
that had defeated him four times. 
Talk of Hannah, his 16-year-old 
daughter, and his brightest beacon. 
Yes, his friends were giving him 
needed money, no he would not ap- 
ply for disability, maybe I can get back 
to work, maybe I can run the 
marathon again, maybe it'll all go 
away. Then he would go away into 
involuntary sleep. I hated it. Two 
days, it was too short a trip and eter- 
nally long. I returned home. 

But Thanksgiving was coming - 
and a promised trip given by John to 
take Buff and Hannah to London, 
where neither had ever been. Then 
plans made for Christmas: yes, he 
would come to Fayetteville for ten 
days. The thought of both trips took 
him away from grieving the loss of 
AZT. We all knew he would not be 
strong enough for the London trip in 
a week, but the hope was so impor- 

Four days off the AZT and he was 
clear-headed again, and a little 
stronger. And they went! 

The wheelchair entered Buff's life. 
Some sights, yes. Some precious 
time with extraordinary John: a 
young man Buff had sponsored in 
AA. An alive, electric, loving ongoing 
bond had emerged between them 
over seveal years. They had never 
muddied it with being lovers, and it 
was a bonding palpably more power- 
ful than easy friendship. They'd ac- 
companied each other through 
John's death in alcoholism and Easter 
of sobriety; they were easy in this dy- 
ing. It came naturally to them; this 
was home, the stuff of living and dy- 
ing. Perhaps that was the depth and 
tenderness and generosity and ease 
and playfulness of this friendship. 

Precious time, too, with Beacon 
Hannah. Hannah, 16, had the 
previous Spring crashed from drug 
abuse. A summer of "house arrest" 
and painful confrontation in therapy. 
Engagement of her divorced and 
mutually disliking parents in family 
counselling with her, for her. Her fin- 
ding her feet again, and her life out of 
that druggy death. And her Easter so 
clearly rising in her. No wonder she 
was a Beacon, and they, too, shared 
the knowledge that Christians know 
but rarely experience so clearly: we 

have to lose a life before we find our 
life, this living alive, not living to sur- 
vive. Hannah who cared for him 
tenderly, played with him easily, told 
him off regularly, and claimed her 
peers in her program for vigilant, 
ongoing, support. Hannah emerging 
as one with eyes to see, discovering 
her gift in photography: she took a 
picture of Buff on that London trip 
that showed forth the whole man 
behind the cancerous skin. 

The Christmas Eve service at St. 
Paul's was a splendid event. This 
congregation designs and offers its 
worship as a multi-sensate event, call- 
ing on the involvement of the whole 
person in worship, beyond simply his 
mind. At its best, worship at St. Paul's 
is a multi-layered piece of living that 
affirms what's real in God and real in 
God's people, and when we're so 
blessed, God and people are known 
and felt to be inextricably, wonderful- 
ly tied up with each other. 

Designing this sort of worship is 
also a heyday for an obsessive sort, 

What I saw was person after 
person after person, of every 
sort and age and condition, 
embracing Buff. Thoroughly, 
whole-heartedly, with no 
touch of a glass wall of reserve 
or fear. And I knew that it was 
a deliberate, thought-through 
choice for many who were 
fearful of Buffs disease, of 
Buffs homosexuality, of Buff. 

since an infinite number of details can 
make a difference. What's true for a 
Sunday gets magnified for Christmas, 
so with no trouble at all, I was 
thoroughly preoccupied with 
countless last-minute preparations 
when the rest of my family arrived at 
the church an hour before service. 
Buff wanted to know how to get into 
my office during the service, since it 
would doubtless be too long to sus- 
tain. That made sense. I was very 
pleased and touched - and anxious - 
that he was there at all. This was the 
largest part of me and my life that he 
could enter into, and the part that lent 
itself least to conversation. So I felt 
vulnerable, qrateful, and concerned 
about hovt h< could last upright in a 
pew at all, or wait through the service 
for a ride home, in the middle of this 
tiring Christmas Eve. 

Then I put him out of my mind 
thoroughly, and went back to a 
check-off list to see if our preparations 

(continued on next page) 


Page 1 5 

January 1988 

(continued from previous page) 

were complete. A good service flows 
smoothly and simply. This one was 
complicated in the making. Once we 
begin, the life of a service is up to the 
Spirit and our spirits in concert or not, 
but the preparation is our part, and I 
wanted our part obsessively com- 
plete. A further anxiety crept in. Peo- 
ple are tired, frazzled on Christmas 
Eve, and simple exhaustion, my own 
included, had dampened previous 
years' services. The magic so 
yearned-for in a Christmas service is 
remarkably vulnerable in any but the 
young to simple tiredness. Would this 
be a problem this year? 

It wasn't. From beginning to end, 
the service was alive, warming, elec- 
tric at points, without short circuits. 
The great heart of God had to have 
been touched by such an offering 
from God's people. Buff was not my 
first preoccupation, though I was 
aware of him, mostly because he kept 
staying on, not leaving. 

The remembrance that is branded 

I was undone with the awareness of the holy 

in me is of people greeting him during 
The Peace. At St. Paul's, people 
greet each other extensively, noisily, 
heartily. After my travels around the 
church greeting many, I returned to 
the altar, preparing to regather this 
family for the offertory. What I saw 
was person after person after person, 
of every sort and age and condition, 
embracing Buff. Thoroughly, whole- 
heartedly, with no touch of a glass 
wall of reserve or fear. And I knew 
that it was a deliberate, thought- 
through choice for many who were 
fearful of Buff's disease, of Buffs 
homosexuality, of Buff. 

I thought of the sentimental junk 
that has accrued to the remembrance 
of this blood-curdling divine action of 
the enfleshment of God we call 
Christmas, and I was undone with the 
awareness of the holy. The enflesh- 
ment of God being celebrated by this 
people's sure, prolonged embraces 

with Buff, through or beyond their 
fear. There was love incarnate, and I 
will never, never forget it, not yet 
these people of God so en-Spirited, 
so encouraged, so deliberately choos- 
ing to love. 

It was one of those times without 
boundary, for me, what theology 
calls kairos, time filled with God, eter- 
nity. I have no idea how long it went 
on, except that after I found my 
breath I had to hope to regather my 
wits. I was grateful for the force of 
habit in my office as worship leader 
that protected me from dissolving. 

At odd times since Christmas, peo- 
ple have told me of their having to 
work through the decision to share a 
chalice with Buff or to hug him. With 
so much else going for them at 
Christmas, yet they worked through 
as well. And their clarity was fully evi- 
dent in their greeting of Peace. I was 
not surprised when they told me of it 

later, though I was pleased that they 
felt free to be honest with me about 
their anxiousness. It's one thing to 
know theoretically that anyone in a 
congregation with whom one shares 
might have AIDS; it's quite another 
when there is a real, known person 
here and now. It's one thing to know 
in one's mind that one can't catch 
AIDS from hugs or chalices; it's quite 
another to choose willfully to over- 
come one's fear and do the loving of 
someone with AIDS. Those who 
broke through their fear became new 
people that night, and they 
thoroughly rejoiced in their new- 
found freedom. 

Buff stayed through the whole ser- 
vice, and that was its own miracle. He 
was transfixed. I don't know how it 
happened except that God and God's 
people gave him strength he didn't 
have on his own. And that, after all, 
is a very common and no less power- 
ful miracle than turning water into 
wine. It was just so glaringly, palpably 
obvious in his case. It also spoke of 
the depth of his need for spiritual 
feeding through worship. 

Bishop Browning shares his compas- 
sionate concern over the many kinds 
of suffering AIDS causes. 

A letter from the Presiding Bishop 

I am now reading their names 
nearly every morning on the obituary 
page of the newspaper. Sometimes 
there is a photo with a young, bright 
face looking out at me. The words are 
always similar: "died after a long il- 
lness. . .surviving are mother and 
father." More often, now, the ac- 
count of death is more honest and ex- 
plicit: "died due to AIDS related com- 

I read this in cities across the coun- 
try — Charlotte, NC, Evansville, 111, 
St. Louis. And, I read it in cities 
overseas — Geneva, London and 
Osaka. Persons living with AIDS are 
from a wide spectrum of society: 
bankers, artists, teachers, clergy and 
even the founder of a conservative 
political action group. The recurring 
accounts of new born children with 
AIDS strikes a deep chord of em- 
pathy as well as grief. 

The suffering of each of these per- 
sons physically, mentally and 
spiritually is incalculable. The per- 
sonal search for a cure or relief is 
often frantic and ultimately fruitless 
and costly. Parents and friends react 
in varying degrees of horror, panic, 
fear and shame. Some rise to heroic 
compassion and service. The physical 
pain is joined by social ostracism and 
the politicization of the condition. The 
agony of the person living with AIDS, 
family friends and loved ones, goes 
beyond dispassionate telling. 

No matter how deep and traumatic 
may be the suffering of persons living 
with AIDS, we cannot measure the 
anguish of those countless millions in 
high risk groups who are living with 
the fear of AIDS. The five or more 
years incubation period of the 
disease-causing virus leaves these 
millions caught in a wasteland of fear 
and guilt. 

The daily news litany that there are 
now more than 51,000 cases of AIDS 
reported in 112 countries, that about 
36,000 cases have been reported in 
the United States alone, feeds the 
uncertainty and sense of 
hopelessness. Every cold is 
Pneumocystis carinii pneumonia. 
And, how do you answer the not- 
too-subtle questions on life and 
medical insurance forms? Or, what 
will be the response to the "routine" 
medical examination for that new 

The feature writer, writing with 
moving compassion of the life and 
death of the founder of the National 
Conservative Political Action Com- 
mittee (NCPAC), wrote that "(he) 
was one more reminder of the silent 
presence of gay men and women 
throughout the political world, most 
of them still frightened of being 
discovered, years after the gay rights 
movement was born." 

For the homosexual person, the 
closet may be a living hell. However, 

for some it may be the only way to 
survive in a hostile community. For 
these people, who don't confront 
others, don't blab about their private 
lives, who just hope people will leave 
them alone, these, too, are the peo- 
ple living with AIDS. 

Then, there are the care givers. 
These are the thousands of profes- 
sionals and volunteers who run 
hospices, staff hotlines, provide 
counseling services, conduct fund 
raisers, provide comfort and compa- 
nionship. They give countless hours 
of their time, they give generously to 
provide the environment of dignity to 
the dying, they give that little bit of 
peace that passes understanding. 
Here, too, are the people living with 
AIDS. But here too are the heroes. 
Without guile or prejudice, they pro- 
vide a healing ministry that no 
laboratory-produced vaccine can 
achieve. They give total, selfless love. 

The healing ministry of the care 
givers is joined and supported by the 
prayer givers. The prayer givers, too, 
through their intercessions share in 
the pain and suffering of persons liv- 
ing with AIDS. Through their prayer 
life, they, too, become people living 
with AIDS. In a unique way, the 
prayer givers enter into the lives of 
those living with AIDS, serving as 
channels of God's healing and com- 
forting presence. 

In his book "The Wounded 
Healer," Henri Nouwen has written 

that "The minister is the one who can 
make (the) search for authenticity 
possible, not by standing on the side 
as a neutral screen or an impartial 
observer, but as an articulate witness 
of Christ, who puts his own search at 
the disposal of others." This hospitali- 
ty requires that the minister know 
where he stands and whom he stands 
for, but it also requires that he allow 
others to enter his life, come close to 
him and ask him how their lives con- 
nect with his. 

"Nobody can predict where this will 
lead us, because every time a host 
allows himself to be influenced by his 
guests he takes a risk not knowing 
how they will affect his life. But it is 
exactly in common searches and 
shared risks that new ideas are born, 
that new visions reveal themselves 
and that new roads become visible." 

A great deal has been written about 
AIDS and many more words will be 
penned before this plague is banish- 
ed. A great deal of controversy will 
swirl around the eddies of human 
fear, ignorance and insensitivity. The 
debates will rise and ebb about educa- 
tion, public funding for research and 
medical care. But, my dear friends, 
through it all, I pray that we never 
forget the human dimension. Let us 
not lose sight of each person who 
lives with AIDS, those who love and 
care for them, those who live con- 
stantly within its deadly embrace. Let 
each of us never forget nor shirk our 
ministry as care givers or prayer 


Page 1 6 

January 1988 

Visitations of a friend 

The Presiding Bishop visits Filippino and Chinese Christians 

Committed to 
justice and peace 

Presiding Bishop Edmond L. 
Browning ended a ten-day visitation 
to the Philippine Episcopal Church 
convinced that the Philippine 
Episcopal Church may be without 
equal among Anglican churches in its 
commitment to ministering in the face 
of violence, death, and oppression. 

The trip, purposely placed early in 
the Presiding Bishop's 12-year cycle 
of diocesan visitations, developed in- 
to a profoundly moving journey to 
the cutting edge of the Church, in 
which much was given and received 
by both visitor and hosts. 

The Presiding Bishop heard of a 
church that finds it "very hard to 
preach salvation in the midst of guns 
and death," as one priest described it, 
and, together with the United Church 
of Christ in the Philippines, is taking a 
leading role in social action and 
reconciliation ministries, especially 
among minority groups and tribal 
mountain people who until a genera- 
tion ago were headhunters. 

The Philippine Episcopal Church is 
a small Christian body in an over- 
whelmingly Roman Catholic country 
(80 percent). But since before the 
turn of the century, when U.S. Army 
Chaplain C.C. Pierce instituted a mis- 
sion among minority people, its 
strength has been in ministering 
where the Roman Catholics have 
been reluctant to go. 

There are now well over 400 con- 
gregations, the vast majority rural 
mission stations with minority or local 
tribal membership. Baptized 
members now stand at around 
92,000, perhaps a third of whom are 
highly active in congregational life. 
There are 160 clergy, over 500 lay 
workers, and about 95 schools, 
hospitals, and other institutions. 

After less than 48 hours" in Manila, 
the Presiding Bishop and his party 
flew directly to the Southern Diocese 
on the Equatorial Island of Min- 
danao, the second largest of 7,000 
islands in the Philippines. The 
diocese of Southern Philippines has 
about 20 parishes and missions, each 
supporting as many as 20 mission sta- 

Several Episcopal priests are work- 
ing in the Davao region — but a con- 
tinuing concern, according to priests 

In December, our Presiding Bishop, the Most Rev. Edmond L. Browning, 
visited the Philippine Episcopal Church and the Protestant church in the Peo- 
ple's Republic of China. Richard Henshaw, Jr., one of the diocesan editors 
from New York, accompanied the Presiding Bishop and his wife, Patti. The 
Rev. J. Patrick Mauney, Partnership Officer for Asia and the Pacific served as 
a consultant in the grueling visit to both countries. Following are short excerpts 
from a 17-page report sent to editors about this remarkable visit of a 
remarkable Presiding Bishop. 

who discussed the situation with the 
Presiding Bishop, is the government's 
policy of fostering "Low intensity con- 
flict," by which paramilitary groups 
and vigilantes who, acting on behalf 
of army regulars, commit "small" acts 
of terrorism and sabotage to keep the 
population on edge and the Muslim 
community destabilized. This policy, 
which is being carried out under 
President Aquino as it was under 
President Marcos, is thought by the 
priests to have the backing of the 
United States. 

Low intensity conflict is of par- 
ticular concern to the Philippine 
Episcopal Church on Mindanao, 
because the diocese has long and 
friendly relations with the Muslim ma- 
jority — almost half of the students at 
the Brent Hospital School of mid- 
wifery are Muslim, for example — 
and this puts the Philippine Episcopal 
Church and its members in physical 

The Rev. Fernando Boyagan, rec- 
tor of St. Thomas', South Cotaboto, 
was anxious for the Presiding Bishop 
to know that some of his parishioners 
have been murdered by "people who 
thought they were communists — 
probably by the military." 

The Rev. James Manguramas, rec- 
tor of St. Francis', Nuro, Upi, says: 
"We are marked people now. We are 
being watched. It is a very hot issue 
here. The moment we deal with peo- 
ple, i.e., minister to people regardless 
of their affiliation, we are con- 
fronted." These comments and 
others like them were made in an in- 
formal two-hour clericus with the 
Presiding Bishop at the Cathedral of 
St. Peter and St. Paul in Cotabato Ci- 
ty. It was the first in a series of similar 
meetings conducted by the Presiding 
Bishop in each of the three dioceses 
he visited. These gatherings would 
prove to be the cornerstones of the 
visitation and a source of valuable in- 
formation for the Presiding Bishop 
and Mauney. 

Of the intense witness being pro- 
vided by the Church in Mindanao, 
the Presiding Bishop said: "I think the 
ministry of the church is to be in the 
midst of all that," i.e., conflict and 
strife. Then, souding a principal 
theme of the visitation to the Philip- 
pine Episcopal Church, he added: 
"maybe it's just the ministry of 
presence - offering the gospel of 
hope. Part of the answer is to 'stay 
there.' " 

Despite the warmth and joy 
displayed by one parish and village 
after another, the centerpiece of the 
Presiding Bishop's visit to the diocese 
of the Northern Philippines was the 
scheduled off-the-cuff meeting at 
diocesan headquarters with clergy 
and lay leaders. As in the Southern 
diocese a few days earlier, he heard 
of a church that is determined to help 
people find faith in Jesus Christ, but 
one whose time, energy, and 
resources are first of all, needed to 
help save homes, families and even 

Twenty villages in the area have 
started wars with each other in recent 
years, and the diocese, through its 
priests, is taking an active role in 

Nearly all diocesan offices are staff- 
ed with lay people, because the ex- 
treme shortage of priests requires that 
they be involved in parochial work 
almost exclusively. All priests 
oversee, at the very least, a cluster of 
mission stations and possibly a parish 
or mission church as well. 

In Mountain Province, it is clear 
that the Episcopal Church long ago 
staked out its position in the society it 
seeks to serve: the side of peace and 
justice, or, as Filipinos prefer to put it, 
"justice and peace." 

A church growing at 

a matchless pace 

The Presiding Bishop's eight-day 
visit to the Protestant church in the 
People's Republic was hosted by the 
Standing Committees of the China 

Christian Council and Three-Self 
Patriotic Movement (CCC/TSPM), 
whose President, the Rt. Rev. K.H. 
Ting, extended the invitation. 

Browning saw a church that is 
growing at such a pace that its match 
is not be found any